Commentary on all 15 Shabads of Bhagat Bani in Raag Maroo – SGGS Ang 1102-1106
As one reads the 11 Shabads by Bhagat Kabir Ji in Raag Maru, the sakhi relating to each Shabad becomes apparent from the Shabad itself.
In the 1st Shabad, Bhagat Ji addresses a pandit.
“Pandiya kavan komatt tum laaage”
The pandit boasts about his knowledge and says it is OK to sacrifice animals before idols because some Hindu Scriptures mention horse and goat sacrifices before devas to get some boon. Bhagat Ji says the pandit is foolish and will drown with his entire family by harboring such beliefs. One can get any boon from God by reciting His Name.
“Budhogay parvaar sakal seyo Raam na japho abhagay.”
What’s the point of reading the Vedas and Puranas if you do not get the essence of God’s Name from such readings.
“Bed puran pare ka kia gun khar chandan jas bhara; Raam Naam ki gatt nahi Kinni kaise utrass paara?”
You kill living beings in sacrifice and say it is righteous? Then tell me what is really unrighteous?
“Jee badho so dharam kar thaapo adharam kaho katt bhai”?
If such is the act of a sage, tell me who should be called a butcher?
“Aapas ko munivar kar thappo ka ko kaho kasayee”?
Bhagat Ji continues scolding the pandit who claims to be able to Advise others. You are blind in your mind and do not understand your inner self. How can you impart understanding to others? Your focus is to make money by selling knowledge and your life is worthlessly passing by.
“Mann ke andhe aap na bujho kahe bujhavho bhai; maya kaaran bidhiya becho janam abirtha jayee.”
Bhagat Ji says many Hindu sages have said what I am saying. Go and look at what Biass Rishi, Narad Muni and Sukhdev Rishi have said. Only by meditating upon the Name of the All Pervading Lord can you find salvation, otherwise you shall surely drown.
“Narad bachan Biass kahet hai Suk ko pucho jayee; Kahe Kabir Rame ram chutho nahi ta budhe bhai.”
Shabad No. 1
“ਰਾਗੁ ਮਾਰੂ ਬਾਣੀ ਕਬੀਰ ਜੀਉ ਕੀ
Raag Maaroo, The Word Of Kabeer Jee:
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
One Universal Creator God. By The Grace Of The True Guru:
ਪਡੀਆ ਕਵਨ ਕੁਮਤਿ ਤੁਮ ਲਾਗੇ ॥
O Pandit, O religious scholar, what foul thoughts are you engaged in?
ਬੂਡਹੁਗੇ ਪਰਵਾਰ ਸਕਲ ਸਿਉ ਰਾਮੁ ਨ ਜਪਹੁ ਅਭਾਗੇ ॥੧॥ ਰਹਾਉ ॥
You shall be drowned, along with your family, if you do not meditate on the Lord, you unfortunate person. ||1||Pause||
ਬੇਦ ਪੁਰਾਨ ਪੜੇ ਕਾ ਕਿਆ ਗੁਨੁ ਖਰ ਚੰਦਨ ਜਸ ਭਾਰਾ ॥
What is the use of reading the Vedas and the Puraanas? It is like loading a donkey with sandalwood.
ਰਾਮ ਨਾਮ ਕੀ ਗਤਿ ਨਹੀ ਜਾਨੀ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰਾ ॥੧॥
You do not know the exalted state of the Lord’s Name; how will you ever cross over? ||1||
ਜੀਅ ਬਧਹੁ ਸੁ ਧਰਮੁ ਕਰਿ ਥਾਪਹੁ ਅਧਰਮੁ ਕਹਹੁ ਕਤ ਭਾਈ ॥
You kill living beings, and call it a righteous action. Tell me, brother, what would you call an unrighteous action?
ਆਪਸ ਕਉ ਮੁਨਿਵਰ ਕਰਿ ਥਾਪਹੁ ਕਾ ਕਉ ਕਹਹੁ ਕਸਾਈ ॥੨॥
You call yourself the most excellent sage; then who would you call a butcher? ||2||
ਮਨ ਕੇ ਅੰਧੇ ਆਪਿ ਨ ਬੂਝਹੁ ਕਾਹਿ ਬੁਝਾਵਹੁ ਭਾਈ ॥
You are blind in your mind, and do not understand your own self; how can you make others understand, O brother?
ਮਾਇਆ ਕਾਰਨ ਬਿਦਿਆ ਬੇਚਹੁ ਜਨਮੁ ਅਬਿਰਥਾ ਜਾਈ ॥੩॥
For the sake of Maya and money, you sell knowledge; your life is totally worthless. ||3||
ਨਾਰਦ ਬਚਨ ਬਿਆਸੁ ਕਹਤ ਹੈ ਸੁਕ ਕਉ ਪੂਛਹੁ ਜਾਈ ॥
Naarad and Vyaasa say these things; go and ask Suk Dayv as well.
ਕਹਿ ਕਬੀਰ ਰਾਮੈ ਰਮਿ ਛੂਟਹੁ ਨਾਹਿ ਤ ਬੂਡੇ ਭਾਈ ॥੪॥੧॥
Says Kabeer, chanting the Lord’s Name, you shall be saved; otherwise, you shall drown, brother. ||4||1||”
In the 2nd Shabad by Bhagat Kabir Ji at Angg 1103, Kabir Ji says it is your inner avastha that produces true happiness. Not your surroundings, your external garb, nor your residence.
One has to rid the mind of evil thoughts. It is pointless going to the jungle for quietude if your mind harbors evil thoughts.
“Banne basay kyo paiye jo lo manho na tajjay bikaar.”
Those who regard the forest and the home alike are the most perfect ones in the world.
“Jeh ghar bann samsar kiya te puray sansar.”
You will find peace only in the All Pervading Lord. You should lovingly dwell upon Him within your being.
“Sar sukh paiye Rama; rang ravho aatme Ram.” (rahao).
Some wear matted hair, smear the body with ashes and live in caves. This brings no peace. Only if one subdues the mind can he conquer the world and remain detached from the filth of maya.
“Jatta bhasam leppan kiya kaha gufa me vaas; mann jeete jag jitiya ja te bikhiya te hoye udhaas.”
Some apply collyrium to their eyes, but there is a subtle difference in such application by different people. Only those who apply the collyrium of Spiritual Wisdom to their eyes are the Approved ones.
“Anjjan de sabhe koyi tukk chahan mahe bidhaan; gyan anjjan jeh paaya te loyen parvaan.”
Kabir Ji concludes by saying I now have realisation as my Guru has blessed me with Spiritual Wisdom. I have met the Lord deep within myself and my mind no longer wanders about.
“Kahe Kabir ab jaaniya Gur gyan diya samjhaye; antarghat Har bhetiya ab mera mann kathu ne jaaye.”
Shabad No. 2
“ਬਨਹਿ ਬਸੇ ਕਿਉ ਪਾਈਐ ਜਉ ਲਉ ਮਨਹੁ ਨ ਤਜਹਿ ਬਿਕਾਰ ॥
Living in the forest, how will you find Him? Not until you remove corruption from your mind.
ਜਿਹ ਘਰੁ ਬਨੁ ਸਮਸਰਿ ਕੀਆ ਤੇ ਪੂਰੇ ਸੰਸਾਰ ॥੧॥
Those who look alike upon home and forest, are the most perfect people in the world. ||1||
ਸਾਰ ਸੁਖੁ ਪਾਈਐ ਰਾਮਾ ॥
You shall find real peace in the Lord,
ਰੰਗਿ ਰਵਹੁ ਆਤਮੈ ਰਾਮ ॥੧॥ ਰਹਾਉ ॥
if you lovingly dwell on the Lord within your being. ||1||Pause||
ਜਟਾ ਭਸਮ ਲੇਪਨ ਕੀਆ ਕਹਾ ਗੁਫਾ ਮਹਿ ਬਾਸੁ ॥
What is the use of wearing matted hair, smearing the body with ashes, and living in a cave?
ਮਨੁ ਜੀਤੇ ਜਗੁ ਜੀਤਿਆ ਜਾਂ ਤੇ ਬਿਖਿਆ ਤੇ ਹੋਇ ਉਦਾਸੁ ॥੨॥
Conquering the mind, one conquers the world, and then remains detached from corruption. ||2||
ਅੰਜਨੁ ਦੇਇ ਸਭੈ ਕੋਈ ਟੁਕੁ ਚਾਹਨ ਮਾਹਿ ਬਿਡਾਨੁ ॥
They all apply make-up to their eyes; there is little difference between their objectives.
ਗਿਆਨ ਅੰਜਨੁ ਜਿਹ ਪਾਇਆ ਤੇ ਲੋਇਨ ਪਰਵਾਨੁ ॥੩॥
But those eyes, to which the ointment of spiritual wisdom is applied, are approved and supreme. ||3||
ਕਹਿ ਕਬੀਰ ਅਬ ਜਾਨਿਆ ਗੁਰਿ ਗਿਆਨੁ ਦੀਆ ਸਮਝਾਇ ॥
Says Kabeer, now I know my Lord; the Guru has blessed me with spiritual wisdom.
ਅੰਤਰਗਤਿ ਹਰਿ ਭੇਟਿਆ ਅਬ ਮੇਰਾ ਮਨੁ ਕਤਹੂ ਨ ਜਾਇ ॥੪॥੨॥
I have met the Lord, and I am emancipated within; now, my mind does not wander at all. ||4||2||”
In the 3rd Shabad, (Ang 1103), Bhagat Kabir Ji addresses a yogi who claimed he had many ridhi sidhis (occult powers) and was powerful. Bhagat Ji addresses the misguided yogi and tells him those who have real powers do not go about begging from the homes of others.
If you really have true riches and miraculous powers you would not concern yourself with others at all. What can I say about your empty boasts? I feel very embarrassed even talking to you.
“Ridh sidh ja ko phuri tabh kahu seyo kya kaaj; tere kahne ki gatt kya kaho mai bollat hi badh laaj.”
Lord, one who has found the All Pervading One; does not wander from door to door.
“Ram je paaya Ram; te bhave na barey baar.” (rahao).
The foolish world wanders around a lot searching for wealth which will be used for a few days. The humble being who quaffs the Water of the Lord (Amrit Naam), never becomes thirsty (for maya) again.
“Jhutha jag daheke ghanna din doye bartan ki aas; Ram Udhak je jann peeya teh bahur na bheyi pyaas.”
With Gur Parsad comes understanding and one remains detached from all hopes. One sees the True Lord everywhere when the inner being becomes truly detached.
“Gur Parsad je bujhiya aasa te bheya niraas; sabh Sach nadri aaya jao aatam bheya udhaas.”
One who has experienced the joy of Ram Naam, is carried about by the Lord’s Name everywhere. Kabir says such a one becomes precious like gold and his doubts vanish as he crosses the world ocean.
“Ram Naam rass chakhya Har Nama Har taar; Kaho Kabir kanchan bheya bhram gya samudre paar.”
Shabad no. 3
“ਰਿਧਿ ਸਿਧਿ ਜਾ ਕਉ ਫੁਰੀ ਤਬ ਕਾਹੂ ਸਿਉ ਕਿਆ ਕਾਜ ॥
You have riches and miraculous spiritual powers; so what business do you have with anyone else?
ਤੇਰੇ ਕਹਨੇ ਕੀ ਗਤਿ ਕਿਆ ਕਹਉ ਮੈ ਬੋਲਤ ਹੀ ਬਡ ਲਾਜ ॥੧॥
What should I say about the reality of your talk? I am embarrassed even to speak to you. ||1||
ਰਾਮੁ ਜਿਹ ਪਾਇਆ ਰਾਮ ॥
One who has found the Lord,
ਤੇ ਭਵਹਿ ਨ ਬਾਰੈ ਬਾਰ ॥੧॥ ਰਹਾਉ ॥
does not wander from door to door. ||1||Pause||
ਝੂਠਾ ਜਗੁ ਡਹਕੈ ਘਨਾ ਦਿਨ ਦੁਇ ਬਰਤਨ ਕੀ ਆਸ ॥
The false world wanders all around, in hopes of finding wealth to use for a few days.
ਰਾਮ ਉਦਕੁ ਜਿਹ ਜਨ ਪੀਆ ਤਿਹਿ ਬਹੁਰਿ ਨ ਭਈ ਪਿਆਸ ॥੨॥
That humble being, who drinks in the Lord’s water, never becomes thirsty again. ||2||
ਗੁਰ ਪ੍ਰਸਾਦਿ ਜਿਹ ਬੂਝਿਆ ਆਸਾ ਤੇ ਭਇਆ ਨਿਰਾਸੁ ॥
Whoever understands, by Guru’s Grace, becomes free of hope in the midst of hope.
ਸਭੁ ਸਚੁ ਨਦਰੀ ਆਇਆ ਜਉ ਆਤਮ ਭਇਆ ਉਦਾਸੁ ॥੩॥
One comes to see the Lord everywhere, when the soul becomes detached. ||3||
ਰਾਮ ਨਾਮ ਰਸੁ ਚਾਖਿਆ ਹਰਿ ਨਾਮਾ ਹਰ ਤਾਰਿ ॥
I have tasted the sublime essence of the Lord’s Name; the Lord’s Name carries everyone across.
ਕਹੁ ਕਬੀਰ ਕੰਚਨੁ ਭਇਆ ਭ੍ਰਮੁ ਗਇਆ ਸਮੁਦ੍ਰੈ ਪਾਰਿ ॥੪॥੩॥
Says Kabeer, I have become like gold; doubt is dispelled, and I have crossed over the world-ocean. ||4||3||”
In the 4th Shabad, some Brahmins and Pandits told Bhagat Kabir Ji that he was of low caste and should not preach about Naam to others. Only after he was reborn as a Brahmin i.e. of a high caste could he speak about Scriptures and Naam. The entire Shabad is a reply to this taunt and attempt to muzzle the great Bhagat from sharing Naam with others.
Bhagat Ji says those who take to Naam, (despite their so-called low caste), like drops of water in the ocean, and waves in the streams they shall merge into the Lord. The Lord in His Sunn State (where creation originates from), shall Meet them as they rise to Sunn Avastha and they shall become subtle, impartial and transparent (formless) like air.
“Udhak samundh salall ki sakhiya nadhi tarangh samavhege; Sunne Sunn miliya samdarsi pavan roop hoye jaayenge.”
Kabir Ji next says, why should I come back again? (be in reincarnation); it is His Hukam that one comes and goes (in births and deaths), but if I realise His Hukam, I shall Merge into Him.
“Bahur ham kahe aavenghe; aawan jaana Hukam tisse ka Hukme bujh samaveghe.”(rahao)
When the external perishable body made of five elements is not my sole concern (rather, the focus is on the mann), all delusions shall be wiped out. As I meditate upon the One Name, I shall no longer seek His Darshan, rather (by Merging) as I shall be One with Him and see all as He sees.
“Jab chukay panch dhaat ki rachna aisey bharam chukavenge; Darshan chodh bhaye samdarsi Eko Naam dhiaavenge.”
I shall do whatever He attaches me to and I shall act according to His Will in whatever He directs me to do. As the Lord Grants His Grace then one Merges into the Guru’s Shabad (Naam).
“Jit ham laaye tith hi laaage taise karam kamavenghe; Har Ji Kirpa kare jao Aapni tao Gur Ke Shabad samavhenge.”
If one dies while still alive and lives after such death (of ego), one is not reborn again. Kabir says one who is absorbed in Naam, his liv (consciousness) remains absorbed in the Sunn State (Primal State) of the Lord.
“Jiwat marho marho phunh jiwho punrap janam na hoyi; Kaho Kabir jo Naam samaanhe Sunn rehiya liv soyi.”
Shabad no. 4
“ਉਦਕ ਸਮੁੰਦ ਸਲਲ ਕੀ ਸਾਖਿਆ ਨਦੀ ਤਰੰਗ ਸਮਾਵਹਿਗੇ ॥
Like drops of water in the water of the ocean, and like waves in the stream, I merge in the Lord.
ਸੁੰਨਹਿ ਸੁੰਨੁ ਮਿਲਿਆ ਸਮਦਰਸੀ ਪਵਨ ਰੂਪ ਹੋਇ ਜਾਵਹਿਗੇ ॥੧॥
Merging my being into the Absolute Being of God, I have become impartial and transparent, like the air. ||1||
ਬਹੁਰਿ ਹਮ ਕਾਹੇ ਆਵਹਿਗੇ ॥
Why should I come into the world again?
ਆਵਨ ਜਾਨਾ ਹੁਕਮੁ ਤਿਸੈ ਕਾ ਹੁਕਮੈ ਬੁਝਿ ਸਮਾਵਹਿਗੇ ॥੧॥ ਰਹਾਉ ॥
Coming and going is by the Hukam of His Command; realizing His Hukam, I shall merge in Him. ||1||Pause||
ਜਬ ਚੂਕੈ ਪੰਚ ਧਾਤੁ ਕੀ ਰਚਨਾ ਐਸੇ ਭਰਮੁ ਚੁਕਾਵਹਿਗੇ ॥
When the body, formed of the five elements, perishes, then any such doubts shall end.
ਦਰਸਨੁ ਛੋਡਿ ਭਏ ਸਮਦਰਸੀ ਏਕੋ ਨਾਮੁ ਧਿਆਵਹਿਗੇ ॥੨॥
Giving up the different schools of philosophy, I look upon all equally; I meditate only on the One Name. ||2||
ਜਿਤ ਹਮ ਲਾਏ ਤਿਤ ਹੀ ਲਾਗੇ ਤੈਸੇ ਕਰਮ ਕਮਾਵਹਿਗੇ ॥
Whatever I am attached to, to that I am attached; such are the deeds I do.
ਹਰਿ ਜੀ ਕ੍ਰਿਪਾ ਕਰੇ ਜਉ ਅਪਨੀ ਤੌ ਗੁਰ ਕੇ ਸਬਦਿ ਸਮਾਵਹਿਗੇ ॥੩॥
When the Dear Lord grants His Grace, then I am merged in the Word of the Guru’s Shabad. ||3||
ਜੀਵਤ ਮਰਹੁ ਮਰਹੁ ਫੁਨਿ ਜੀਵਹੁ ਪੁਨਰਪਿ ਜਨਮੁ ਨ ਹੋਈ ॥
Die while yet alive, and by so dying, be alive; thus you shall not be reborn again.
ਕਹੁ ਕਬੀਰ ਜੋ ਨਾਮਿ ਸਮਾਨੇ ਸੁੰਨ ਰਹਿਆ ਲਿਵ ਸੋਈ ॥੪॥੪॥
Says Kabeer, whoever is absorbed in the Naam remains lovingly absorbed in the Primal, Absolute Lord. ||4||4||”
In Shabad no. 5, Bhagat Ji tells us about his experiences with Naam. According to Hindu Scriptures there are four kinds of mukti:
- Saloh – A heavenly avastha. An inner feeling of boundless joy.
- Sameep – An inner feeling of being close to God.
- Saroop – Being God-like in your conduct. Being His roop.
- Sayug – Being absorbed in God always.
Kabir Ji says he feels liberated (mukat), yet he senses there is some distance. I sense some distance between me and You, then please tell me what liberation is all about.
“Jo Tum mo ko duur karat ho tao Tum mukat batavho.”
I now know that You are One contained in all, how can I now be fooled?
“Ek anek hoye rehiyo saggal me abh kaise bharmavho.”
Lord, You have ferried me across, where will You place me? By Your Grace I have obtained mukti, I ask what sort of mukti have You blessed me with?
“Ram mo ko taar kaha le jeyi hai; sodho mukat kaha deho kaisi kar parsad mohe paayi hai.”( rahao).
Kabir Ji concludes by saying, all that does not matter, so long as you have realised His Essence (tatt).
People speak of God as the Saviour so long as they do not understand the Essence of Reality.
Now (by being mukat), my heart is purified and my heart is at peace, convinced and reassured (no longer interested in various stages of mukti, so long as I am with You).
“Taran Tarran tabhe lagh kahiye jab lagh Tatt na jaaniya; abh tao bimmal bhaye ghat hi me kahe Kabir mann maaniya.”
Shabad no. 5
“ਜਉ ਤੁਮ੍ਹ੍ਹ ਮੋ ਕਉ ਦੂਰਿ ਕਰਤ ਹਉ ਤਉ ਤੁਮ ਮੁਕਤਿ ਬਤਾਵਹੁ ॥
If You keep me far away from You, then tell me, what is liberation?
ਏਕ ਅਨੇਕ ਹੋਇ ਰਹਿਓ ਸਗਲ ਮਹਿ ਅਬ ਕੈਸੇ ਭਰਮਾਵਹੁ ॥੧॥
The One has many forms, and is contained within all; how can I be fooled now? ||1||
ਰਾਮ ਮੋ ਕਉ ਤਾਰਿ ਕਹਾਂ ਲੈ ਜਈ ਹੈ ॥
O Lord, where will You take me, to save me?
ਸੋਧਉ ਮੁਕਤਿ ਕਹਾ ਦੇਉ ਕੈਸੀ ਕਰਿ ਪ੍ਰਸਾਦੁ ਮੋਹਿ ਪਾਈ ਹੈ ॥੧॥ ਰਹਾਉ ॥
Tell me where, and what sort of liberation shall You give me? By Your Grace, I have already obtained it. ||1||Pause||
ਤਾਰਨ ਤਰਨੁ ਤਬੈ ਲਗੁ ਕਹੀਐ ਜਬ ਲਗੁ ਤਤੁ ਨ ਜਾਨਿਆ ॥
People talk of salvation and being saved, as long as they do not understand the essence of reality.
ਅਬ ਤਉ ਬਿਮਲ ਭਏ ਘਟ ਹੀ ਮਹਿ ਕਹਿ ਕਬੀਰ ਮਨੁ ਮਾਨਿਆ ॥੨॥੫॥
I have now become pure within my heart, says Kabeer, and my mind is pleased and appeased. ||2||5||”
In Shabad no. 6 Bhagat Ji stresses that it is the Wealth of Naam which will save you, not worldly riches.
Raavan made castles and fortresses of gold, but he had to abandon all as he left.
“Jeh gharh kote kiye kanchen ke chodh gya so Raavan.”
Bhagat Ji poses a question next. Why do you act only to please your mind? When death comes and grabs you by your hair, only the Name of the Lord can save you.
“Kahe kijjat hai mann bhaavan; jab jamm aaye kes te pakre teh Har ko Naam chadhavan.”
Death and deathlessness (eternal life) are created by the Lord. This Play of the five elements is all bondages. Kabir declares that those who have enshrined the Essence of the All Pervading Lord in their hearts, such ones are liberated at the end.
“Kaal Akaal Khasam ka kinna eh Parpanch bandhavan; Kahe Kabir te antay mukte jin hirday Raam Rasaaieyan.”
Shabad no. 6
“ਜਿਨਿ ਗੜ ਕੋਟ ਕੀਏ ਕੰਚਨ ਕੇ ਛੋਡਿ ਗਇਆ ਸੋ ਰਾਵਨੁ ॥੧॥
Raawan made castles and fortresses of gold, but he had to abandon them when he left. ||1||
ਕਾਹੇ ਕੀਜਤੁ ਹੈ ਮਨਿ ਭਾਵਨੁ ॥
Why do you act only to please your mind?
ਜਬ ਜਮੁ ਆਇ ਕੇਸ ਤੇ ਪਕਰੈ ਤਹ ਹਰਿ ਕੋ ਨਾਮੁ ਛਡਾਵਨ ॥੧॥ ਰਹਾਉ ॥
When Death comes and grabs you by the hair, then only the Name of the Lord will save you. ||1||Pause||
ਕਾਲੁ ਅਕਾਲੁ ਖਸਮ ਕਾ ਕੀਨ੍ਹ੍ਹਾ ਇਹੁ ਪਰਪੰਚੁ ਬਧਾਵਨੁ ॥
Death, and deathlessness are the creations of our Lord and Master; this show, this expanse, is only an entanglement.
ਕਹਿ ਕਬੀਰ ਤੇ ਅੰਤੇ ਮੁਕਤੇ ਜਿਨ੍ਹ੍ਹ ਹਿਰਦੈ ਰਾਮ ਰਸਾਇਨੁ ॥੨॥੬॥
Says Kabeer, those who have the sublime essence of the Lord in their hearts – in the end, they are liberated. ||2||6||”
In Shabad no. 7, Bhagat Ji uses farming imagery to describe the jeev’s stay on this earth and the challenges it faces from so many fronts.
Firstly, Bhagat Ji sets out the definitions and the setting.
Our body is a village, the soul is the farmer and owner; five farmhands live together.
“Dehi gavha jio dhar mehto bassay panch kirsanaa.”
But the five farmhands are rebellious. The eyes, nose, ears, tongue and sensory organs do not obey any order.
“Nainu naktu sarvanu raspatt indree kehya na manaa.”
In the rahao, Bhagat Ji says, I do not wish to live in such a village; Kaeth (Dharam Raj who examines your accounts), will summon Chetu (Chitar Gupt, the scribes who record every good or bad deed done by our body) and ask for accounts for each and every moment.
“Ghari ghari ka lekha maangay Kaeth Chetu naao.” (rahao)
I feel when Dharam Raj calls for my accounts there will be a very heavy balance against me.
“Dharam Rai jab lekha maangay baki niksee bharee.”
(The root cause of my troubles), the five farmhands will run away and my jeev will be arrested by the bailiff.
“Panch kirsanvaa bhaag gaye le bandhiyo jio darbari.”
In the final two lines Bhagat Ji gives advice to all and ends on a plea for Mercy.
Listen O Saints, it is best to settle the accounts of what has been planted in the field; O Lord, please forgive Your slave in this lifetime so he may not have to return to this terrifying world ocean.
“Kahe Kabir suno re Santo khet hi karo nibera; ab ki baar baksh bande ko bahur na bhavjal fera.”
Shabad no. 7
“ਦੇਹੀ ਗਾਵਾ ਜੀਉ ਧਰ ਮਹਤਉ ਬਸਹਿ ਪੰਚ ਕਿਰਸਾਨਾ ॥
The body is a village, and the soul is the owner and farmer; the five farm-hands live there.
ਨੈਨੂ ਨਕਟੂ ਸ੍ਰਵਨੂ ਰਸਪਤਿ ਇੰਦ੍ਰੀ ਕਹਿਆ ਨ ਮਾਨਾ ॥੧॥
The eyes, nose, ears, tongue and sensory organs of touch do not obey any order. ||1||
ਬਾਬਾ ਅਬ ਨ ਬਸਉ ਇਹ ਗਾਉ ॥
O father, now I shall not live in this village.
ਘਰੀ ਘਰੀ ਕਾ ਲੇਖਾ ਮਾਗੈ ਕਾਇਥੁ ਚੇਤੂ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥
The accountants summoned Chitar and Gupat, the recording scribes of the conscious and the unconscious, to ask for an account of each and every moment. ||1||Pause||
ਧਰਮ ਰਾਇ ਜਬ ਲੇਖਾ ਮਾਗੈ ਬਾਕੀ ਨਿਕਸੀ ਭਾਰੀ ॥
When the Righteous Judge of Dharma calls for my account, there shall be a very heavy balance against me.
ਪੰਚ ਕ੍ਰਿਸਾਨਵਾ ਭਾਗਿ ਗਏ ਲੈ ਬਾਧਿਓ ਜੀਉ ਦਰਬਾਰੀ ॥੨॥
The five farm-hands shall then run away, and the bailiff shall arrest the soul. ||2||
ਕਹੈ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਖੇਤ ਹੀ ਕਰਹੁ ਨਿਬੇਰਾ ॥
Says Kabeer, listen, O Saints: settle your accounts in this farm.
ਅਬ ਕੀ ਬਾਰ ਬਖਸਿ ਬੰਦੇ ਕਉ ਬਹੁਰਿ ਨ ਭਉਜਲਿ ਫੇਰਾ ॥੩॥੭॥
O Lord, please forgive Your slave now, in this life, so that he may not have to return again to this terrifying world-ocean. ||3||7||”
The next Shabad (no. 8), by Bhagat Kabir Ji is a very intricate Shabad. As we read the Shabad, we find Bhagat Ji seems to be addressing a bairaagi sadhu, a renunciate hermit, who claims to have seen God by becoming a recluse.
There is no rahao to this Shabad, and as the conversation develops, the Shabad progresses, and ends with a prayer for His Grace.
Bhagat Ji certainly does not agree with the claim of the baairagi sadhu.
To understand the Shabad further, we need to understand the use of some key words.
- “Baraagiarhey,” means a bairaagi sadhu, one who wears outer garb, does rituals and claims he has renounced the world. Depending on the context, it can also mean someone who is in true baairag, yearning for Darshan of God as in “mann baairag bheya Darshan dekhnay ka chaao.”
(Ang 50).
- “Vanahambay.” It is an expression meaning “isn’t it?, or “is this not so?” It can also be used in a positive sense as “yes, it is so.”
Macaulliffe says the word “vanahambay,” is used in the Malwa district to mean “yes.”
Professor Sahib Singh however says this word is used merely for poetic balance, and “eis da arthh koyee nahi hai.” With respect, I disagree with the learned Professor. This is Dhur Ki Bani, and is word perfect, i.e. no word is superfluous.
- The word “anbhao” is quite different from “nirbhao.” Anbhao is from the Hindu word “anbhavi,” i.e. an inner intuitive experience, while nirbhao means to be fearless. With respect, the translation on the net treats these two words as meaning the same thing. That is incorrect.
- My translation of the entire Shabad is quite different from that found on the net.
Bhagat Ji addresses the bairaagi sadhu.
No one has seen the Intuitive Lord (within himself), by merely being a baairagi.
“Anbhao kinne na dekhiya baairagiarhey.”
When you have no worldly fears, you would see the Intuitive Lord, is that not true?
“Binn bhay Anbhao hoye vanahambay.”
If you perceive the Lord to be near at hand, then the fear (of breaching His Hukam) of God sets in.
“Saho hadoor dekhay ta bhao paveh baairagiahrey.”
If one understands His Hukam, that leads one to become fearless, is that not so?
“Hukmay bujhay ta nirbhao hoye vanahambay.”
O renunciate, do not attempt hypocrisy (pretence) with the Lord.
“Har pakhand neh kijjiye bairaagiahrey.”
The whole world (however), is seeped with hypocrisy, is it not so?
“Pakhand ratta sabh lok vanhambay.”
Thirst (for worldliness) will not go away just by being a renunciate; the body is (in fact) burning in the fire of worldly love and attachment, is that not true?
“Trishna paas na chodiaaye bairaagiarhey; mamtaa jaaliya pind vanahambay.”
A (true) baaragi would burn his anxiety, and the snares upon his body; if only he would kill (subdue) his mind, is that not so?
“Chintaa jaal tann jaaliya baairagiarhey; je mann mirtakk hoye vanahambay.”
There can be no true renunciation without the Satguru; even though all may wish for renunciation, yes?
“Satgur bin baairag na hovaiye baairagiarhey; je lochay sabh koye vanahambay.”
When the Lord grants His Grace, one unites with the True Guru (Shabad) O renunciate; then, one intuitively (in the natural course of things) finds the Lord, isn’t that right?
“Karam hovay Satgur milay baairagiarhey; sahajey paave soye vanahambay.”
O renunciate, Kabir makes this one prayer; please carry me across the terrifying world ocean, is that not the right prayer to make?
“Kaho Kabir eik bentee baairagiarhey; mo ko bhavjal paar utaar vanahambay.”
Shabad no. 8
ਰਾਗੁ ਮਾਰੂ ਬਾਣੀ ਕਬੀਰ ਜੀਉ ਕੀ
Raag Maaroo, The Word Of Kabeer Jee:
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
One Universal Creator God. By The Grace Of The True Guru:
ਅਨਭਉ ਕਿਨੈ ਨ ਦੇਖਿਆ ਬੈਰਾਗੀਅੜੇ ॥
No one has seen the Fearless Lord, O renunciate.
ਬਿਨੁ ਭੈ ਅਨਭਉ ਹੋਇ ਵਣਾਹੰਬੈ ॥੧॥
Without the Fear of God, how can the Fearless Lord be obtained? ||1||
ਸਹੁ ਹਦੂਰਿ ਦੇਖੈ ਤਾਂ ਭਉ ਪਵੈ ਬੈਰਾਗੀਅੜੇ ॥
If one sees the Presence of his Husband Lord near at hand, then he feels the Fear of God, O renunciate.
ਹੁਕਮੈ ਬੂਝੈ ਤ ਨਿਰਭਉ ਹੋਇ ਵਣਾਹੰਬੈ ॥੨॥
If he realizes the Hukam of the Lord’s Command, then he becomes fearless. ||2||
ਹਰਿ ਪਾਖੰਡੁ ਨ ਕੀਜਈ ਬੈਰਾਗੀਅੜੇ ॥
Don’t practice hypocrisy with the Lord, O renunciate!
ਪਾਖੰਡਿ ਰਤਾ ਸਭੁ ਲੋਕੁ ਵਣਾਹੰਬੈ ॥੩॥
The whole world is filled with hypocrisy. ||3||
ਤ੍ਰਿਸਨਾ ਪਾਸੁ ਨ ਛੋਡਈ ਬੈਰਾਗੀਅੜੇ ॥
Thirst and desire do not just go away, O renunciate.
ਮਮਤਾ ਜਾਲਿਆ ਪਿੰਡੁ ਵਣਾਹੰਬੈ ॥੪॥
The body is burning in the fire of worldly love and attachment. ||4||
ਚਿੰਤਾ ਜਾਲਿ ਤਨੁ ਜਾਲਿਆ ਬੈਰਾਗੀਅੜੇ ॥
Anxiety is burned, and the body is burned, O renunciate,
ਜੇ ਮਨੁ ਮਿਰਤਕੁ ਹੋਇ ਵਣਾਹੰਬੈ ॥੫॥
only if one lets his mind become dead. ||5||
ਸਤਿਗੁਰ ਬਿਨੁ ਬੈਰਾਗੁ ਨ ਹੋਵਈ ਬੈਰਾਗੀਅੜੇ ॥
Without the True Guru, there can be no renunciation,
ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ਵਣਾਹੰਬੈ ॥੬॥
even though all the people may wish for it. ||6||
ਕਰਮੁ ਹੋਵੈ ਸਤਿਗੁਰੁ ਮਿਲੈ ਬੈਰਾਗੀਅੜੇ ॥
When God grants His Grace, one meets the True Guru, O renunciate,
ਸਹਜੇ ਪਾਵੈ ਸੋਇ ਵਣਾਹੰਬੈ ॥੭॥
and automatically, intuitively finds that Lord. ||7||
ਕਹੁ ਕਬੀਰ ਇਕ ਬੇਨਤੀ ਬੈਰਾਗੀਅੜੇ ॥
Says Kabeer, I offer this one prayer, O renunciate.
ਮੋ ਕਉ ਭਉਜਲੁ ਪਾਰਿ ਉਤਾਰਿ ਵਣਾਹੰਬੈ ॥੮॥੧॥੮॥
Carry me across the terrifying world-ocean. ||8||1||8||
In the 9th Shabad, Bhagat Ji relates a conversation between Krishna and Duryodhan.
Before the Mahabharat war, Krishna visited the Kaurav camp. Instead of visiting their chief, Duryodhna, Krishna chose to stay at the house of Bidar.
Although Bidar’s father was a king, his mother was a maid servant. He was poor, lived in a thatched hut, and considered inferior.
He had very high morals, and was drenched with love for God.
Krishna chose to stay with Bidar much to the chagrin of Duryodhan. Duryodhan and his allies had planned to meet Krishna and impress him with their wealth and pomp.
Bheesma, the grand sire, had warned them that only sincere love can win over the Lord, but his counsel was ignored.
The next day Duryodhan scolded Krishna and said all the mighty kings had been insulted by his choice of stay.
This Shabad is a reply by Krishna to Duryodhan.
O King. Why should anyone come to you?; I saw so much love from Bidar, his poverty and humility was pleasing to me.
“Raajan kaun tumare aave; aiso bhaoo Bidar ko dekhiyo voh gareeb mohe bhaave.” (rahao).
Seeing your elephants (mighty army), you have fallen into delusion, and do not understand the nature of the Lord; I judge Bidar’s water to be like Amrit in comparison with your milk.
“Hasti dekh bharam se bhulaa Sri Bhagvan na jaaneya; tumro dudh Bidar ko paaneyo amrit kar mai maaneya.”
The spinach I ate at his house (Bidar’s wife, Sulabha was so overwhelmed with Krishna visiting their humble hut, she forgot to put salt in the spinach. Krishna ate heartily as if nothing was wrong. Only later when they ate, they realised there was no salt), as sweet as rice pudding to me, and we spent the night singing praises of the Lord; the Lord of Kabir is always joyous and cheerful. He does not care about anyone’s social class.
“Kheer samaan saagh mai payaa gunn gaavat rein vihanee; Kabir ko Thakur Anand Binodee jaat na kahu ki manee.”
Shabad no. 9
“ਰਾਜਨ ਕਉਨੁ ਤੁਮਾਰੈ ਆਵੈ ॥
O king, who will come to you?
ਐਸੋ ਭਾਉ ਬਿਦਰ ਕੋ ਦੇਖਿਓ ਓਹੁ ਗਰੀਬੁ ਮੋਹਿ ਭਾਵੈ ॥੧॥ ਰਹਾਉ ॥
I have seen such love from Bidur, that the poor man is pleasing to me. ||1||Pause||
ਹਸਤੀ ਦੇਖਿ ਭਰਮ ਤੇ ਭੂਲਾ ਸ੍ਰੀ ਭਗਵਾਨੁ ਨ ਜਾਨਿਆ ॥
Gazing upon your elephants, you have gone astray in doubt; you do not know the Great Lord God.
ਤੁਮਰੋ ਦੂਧੁ ਬਿਦਰ ਕੋ ਪਾਨ੍ਹ੍ਹੋ ਅੰਮ੍ਰਿਤੁ ਕਰਿ ਮੈ ਮਾਨਿਆ ॥੧॥
I judge Bidur’s water to be like ambrosial nectar, in comparison with your milk. ||1||
ਖੀਰ ਸਮਾਨਿ ਸਾਗੁ ਮੈ ਪਾਇਆ ਗੁਨ ਗਾਵਤ ਰੈਨਿ ਬਿਹਾਨੀ ॥
I find his rough vegetables to be like rice pudding; the night of my life passes singing the Glorious Praises of the Lord.
ਕਬੀਰ ਕੋ ਠਾਕੁਰੁ ਅਨਦ ਬਿਨੋਦੀ ਜਾਤਿ ਨ ਕਾਹੂ ਕੀ ਮਾਨੀ ॥੨॥੯॥
Kabeer’s Lord and Master is joyous and blissful; He does not care about anyone’s social class. ||2||9||”
In Shabad no. 10, Bhagat Ji is describing the experience of a Sikh as his Daswa Dwar opens. Drums of victory are resounding in the Tenth Gate as the aim of the Arrow finds its Mark.
“Gagan damama bajio” refers to the drums (anhat vajey) resounding and “pareyo nishane ghaao,” means the Arrow has found its Mark, its Target.
The Punjabi word for arrow is “baan,” and Bani is often used in the sense of a Divine Arrow which never misses its Mark.
Bhagat Kabir Ji uses this sense in His Slok no. 194 at Angg 1374, where Bhagat Ji says:
“Kabir Satgur Surmay bahiya Baan jo Ek; laagat hi bhoe girr para bheya karejey shaik.”
The warrior has now entered the field of battle, and knows it is time to fight (evil outside and evil passions within).
“Khet jo mandeyo surmaa ab jujhan ko daoo.”
A real spiritual warrior is one who fights in defence of his faith (in Naam).
“Sura so pechaniye jo larhe deen ke het.” (deen here is taken as “deen imaan.” It can also mean someone who is downtrodden).
He may be cut apart piece by piece, but never leaves the field of battle (i.e. a true spiritual warrior overcomes evil and the wicked passions, no matter what the cost.
“Purja purja katt marey kabhu na chadey khet.”
Kabir Ji’s Slok from Raag Bihagda at Angg 555 is repeated with slight variation at Angg 1365 (Slok 29).
This Slok relates to death. Kabir Ji says the world is dying daily, but does not know how to truly die.
“Kabir marta marta jag muaa mar bhi na jaane koye.”
“ਕਬੀਰ ਮਰਤਾ ਮਰਤਾ ਜਗੁ ਮੂਆ ਮਰਿ ਭੀ ਨ ਜਾਨਿਆ ਕੋਇ ॥
Kabeer, dying, dying, the whole world has to die, and yet, none know how to die.”
The world should instead die such a death where one would not ever die again.
(Bhagat Ji is saying one should internally kill off his haumai and evil passions through the Shabad, rather than die mere physical deaths.
Guru Amardas Ji tells us at Angg 604,
“Shabad maro firh jeevo sadh hi ta firh maran na hoyee.”)
“ਸਬਦਿ ਮਰਹੁ ਫਿਰਿ ਜੀਵਹੁ ਸਦ ਹੀ ਤਾ ਫਿਰਿ ਮਰਣੁ ਨ ਹੋਈ ॥
Dying in the Word of the Shabad, you shall live forever, and you shall never die again.”
Shabad no. 10
“ਸਲੋਕ ਕਬੀਰ ॥
Shalok, Kabeer:
ਗਗਨ ਦਮਾਮਾ ਬਾਜਿਓ ਪਰਿਓ ਨੀਸਾਨੈ ਘਾਉ ॥
The battle-drum beats in the sky of the mind; aim is taken, and the wound is inflicted.
ਖੇਤੁ ਜੁ ਮਾਂਡਿਓ ਸੂਰਮਾ ਅਬ ਜੂਝਨ ਕੋ ਦਾਉ ॥੧॥
The spiritual warriors enter the field of battle; now is the time to fight! ||1||
ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ॥
He alone is known as a spiritual hero, who fights in defense of religion.
ਪੁਰਜਾ ਪੁਰਜਾ ਕਟਿ ਮਰੈ ਕਬਹੂ ਨ ਛਾਡੈ ਖੇਤੁ ॥੨॥੨॥
He may be cut apart, piece by piece, but he never leaves the field of battle. ||2||2||”
There is one Shabad by Bhagat Namdev Ji at Angg 1105.
Bhagat Ji stresses the power of reciting the Lord’s Name. Using Naam, being in the Guru’s Sharan, attending sadhsanggat can transform you into a Bhagat (Saint).
Bhagat Ji starts by saying he has been blessed by all the four known types of mukti in perfection. I have taken the Sanctuary of my Beloved Husband.
Being liberated, I am no longer caught in time and am renowned in all four yugs. Singing His Praises has brought a Divine Canopy over me.
“Char mukat chare sidh milh ke Dulhe Prabh ki Sharan bhareiyo. Mukat bheyo chauhu jug jaaneyo jas kirat mathe Chatar dhareyo.”
Who has not been saved by reciting the Lord’s Name? One becomes a Bhagat by following the Guru’s Teachings and keeping holy company (sadhsanggat).
“Raja Ram japat ko ko na tareyo; Gur Updesh sadh ki sanggat Bhagat Bhagat ta ko Naam bhareyo.”( rahao).
Bhagat Ji uses images normally associated with Vishnu but Bhagat Ji has earlier said he is speaking of Raja Ram, the All Pervading Lord.
Adorned with His Conch, the Chakra, the Rosary and the Ceremonial Mark, the jamms flee at seeing His Radiance. One becomes Fearless as the Power of the All Pervading Lord courses through him and the pains of births and death are removed.
“Sankh Chakar Mala Tilak birajat dekh Partap jamm dareyo; Nirbhao bhaye Ram bal garjat janam maran santap hiriyo.”
Next Bhagat Ji gives some examples of the All Pervading Lord as He helps His Saints throughout the ages.
He blessed Ambrik (Dwapar) with Fearless Dignity and placed Bhibhikhan (Treta) on the throne. He blessed Sudhama (Dwapar) with the nine treasures (all wealth), made Dhru (Satyug) permanent (as the North Star) and he is still in place.
“Ambrik ko diyo Abhay Padh Raj Bhibhikhan adhik kareyo; Nao Nidh Thakur deyi Sudhame Dhru atal ajhu na tareyo.”
He assumed the Form of Narsingh for love of His Saint (Prahlad) and killed off Harnakash. Namdev Ji declares the Lord is in the Loving Grip of His Saints, and Stands at Balraja’s door even now.
“Bhagat heth mario Harnaksh Narsingh roop hoye deh dhareyo; Nama kahe Bhagat bas Kesav ajhu Bal ke Dwar Kharo.”
Bhagat Ji is referring to the Vaman Avtar incident where the All Pervading Lord pushed the demon King Baliraja to the netherworld. Before he was pushed down however Baliraja, his pride broken, pleaded with the Lord to always hold a Light at his door to remind him and all that the All Pervading Lord is All Powerful and Grants the wishes of His Saints.
Shabad no. 11
“ਕਬੀਰ ਕਾ ਸਬਦੁ ਰਾਗੁ ਮਾਰੂ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀ ਕੀ
Shabad Of Kabeer, Raag Maaroo, The Word Of Naam Dayv Jee:
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
One Universal Creator God. By The Grace Of The True Guru:
ਚਾਰਿ ਮੁਕਤਿ ਚਾਰੈ ਸਿਧਿ ਮਿਲਿ ਕੈ ਦੂਲਹ ਪ੍ਰਭ ਕੀ ਸਰਨਿ ਪਰਿਓ ॥
I have obtained the four kinds of liberation, and the four miraculous spiritual powers, in the Sanctuary of God, my Husband Lord.
ਮੁਕਤਿ ਭਇਓ ਚਉਹੂੰ ਜੁਗ ਜਾਨਿਓ ਜਸੁ ਕੀਰਤਿ ਮਾਥੈ ਛਤ੍ਰੁ ਧਰਿਓ ॥੧॥
I am liberated, and famous throughout the four ages; the canopy of praise and fame waves over my head. ||1||
ਰਾਜਾ ਰਾਮ ਜਪਤ ਕੋ ਕੋ ਨ ਤਰਿਓ ॥
Meditating on the Sovereign Lord God, who has not been saved?
ਗੁਰ ਉਪਦੇਸਿ ਸਾਧ ਕੀ ਸੰਗਤਿ ਭਗਤੁ ਭਗਤੁ ਤਾ ਕੋ ਨਾਮੁ ਪਰਿਓ ॥੧॥ ਰਹਾਉ ॥
Whoever follows the Guru’s Teachings and joins the Saadh Sangat, the Company of the Holy, is called the most devoted of the devotees. ||1||Pause||
ਸੰਖ ਚਕ੍ਰ ਮਾਲਾ ਤਿਲਕੁ ਬਿਰਾਜਿਤ ਦੇਖਿ ਪ੍ਰਤਾਪੁ ਜਮੁ ਡਰਿਓ ॥
He is adorned with the conch, the chakra, the mala and the ceremonial tilak mark on his forehead; gazing upon his radiant glory, the Messenger of Death is scared away.
ਨਿਰਭਉ ਭਏ ਰਾਮ ਬਲ ਗਰਜਿਤ ਜਨਮ ਮਰਨ ਸੰਤਾਪ ਹਿਰਿਓ ॥੨॥
He becomes fearless, and the power of the Lord thunders through him; the pains of birth and death are taken away. ||2||
ਅੰਬਰੀਕ ਕਉ ਦੀਓ ਅਭੈ ਪਦੁ ਰਾਜੁ ਭਭੀਖਨ ਅਧਿਕ ਕਰਿਓ ॥
The Lord blessed Ambreek with fearless dignity, and elevated Bhabhikhan to become king.
ਨਉ ਨਿਧਿ ਠਾਕੁਰਿ ਦਈ ਸੁਦਾਮੈ ਧ੍ਰੂਅ ਅਟਲੁ ਅਜਹੂ ਨ ਟਰਿਓ ॥੩॥
Sudama’s Lord and Master blessed him with the nine treasures; he made Dhroo permanent and unmoving; as the north star, he still hasn’t moved. ||3||
ਭਗਤ ਹੇਤਿ ਮਾਰਿਓ ਹਰਨਾਖਸੁ ਨਰਸਿੰਘ ਰੂਪ ਹੋਇ ਦੇਹ ਧਰਿਓ ॥
For the sake of His devotee Prahlaad, God assumed the form of the man-lion, and killed Harnaakhash.
ਨਾਮਾ ਕਹੈ ਭਗਤਿ ਬਸਿ ਕੇਸਵ ਅਜਹੂੰ ਬਲਿ ਕੇ ਦੁਆਰ ਖਰੋ ॥੪॥੧॥
Says Naam Dayv, the beautiful-haired Lord is in the power of His devotees; He is standing at Balraja’s door, even now! ||4||1||”
Bhagat Ji scolds someone who has abandoned the righteous and ethical teachings of his religion.
O madman, you have abandoned the essence of your religious teachings; you fill your belly and sleep like a beast; you have wasted this human life.
“Deen bisareyo re diwane deen bisareyo re; bhet bhareyo passua jio soeyo manukh janam hai haareyo.” (rahao).
You have never attended sadhsangat but engrossed yourself in false pursuits; you conduct yourself like a dog, a pig, and a crow. Soon you will have to get up and leave.
“Sadhsangat kabhu nahi kinni racheyo dhandey jhuth; suaan suukar baess jiveh bhatkat chaliyo uuth.”
You consider yourself to be the profound sermon (you think you are great), while others are mere punctuation marks (trifles, unimportant); I have seen those who were false in thought, word and deed, going to hell.
“Aapas ko dhirag kar maane auran ko lagg maat; mansa bacha karmanaa mai dekhay dojak jaat.”
The lusty, the angry, the shrewd, the deceitful, and lazy; waste their lives in slander, and never remember the Lord in meditation.
“Kaami krodhi chaturee bajigar behkaam; ninda karte janam sirano kabhu na simriyo Raam.”
Kabir says, O you foolish, idiotic, brutish ones, you do not remember the Lord; you have not known His Name (Attributes), how can you ever go across?
“Kahe Kabir chetay nahi murakh mugadh gavaar; Raam Naam janio nahi kaisey utras paar.”
Shabad no. 11
“ਮਾਰੂ ਕਬੀਰ ਜੀਉ ॥
Maaroo, Kabeer Jee:
ਦੀਨੁ ਬਿਸਾਰਿਓ ਰੇ ਦਿਵਾਨੇ ਦੀਨੁ ਬਿਸਾਰਿਓ ਰੇ ॥
You have forgotten your religion, O madman; you have forgotten your religion.
ਪੇਟੁ ਭਰਿਓ ਪਸੂਆ ਜਿਉ ਸੋਇਓ ਮਨੁਖੁ ਜਨਮੁ ਹੈ ਹਾਰਿਓ ॥੧॥ ਰਹਾਉ ॥
You fill your belly, and sleep like an animal; you have wasted and lost this human life. ||1||Pause||
ਸਾਧਸੰਗਤਿ ਕਬਹੂ ਨਹੀ ਕੀਨੀ ਰਚਿਓ ਧੰਧੈ ਝੂਠ ॥
You never joined the Saadh Sangat, the Company of the Holy. You are engrossed in false pursuits.
ਸੁਆਨ ਸੂਕਰ ਬਾਇਸ ਜਿਵੈ ਭਟਕਤੁ ਚਾਲਿਓ ਊਠਿ ॥੧॥
You wander like a dog, a pig, a crow; soon, you shall have to get up and leave. ||1||
ਆਪਸ ਕਉ ਦੀਰਘੁ ਕਰਿ ਜਾਨੈ ਅਉਰਨ ਕਉ ਲਗ ਮਾਤ ॥
You believe that you yourself are great, and that others are small.
ਮਨਸਾ ਬਾਚਾ ਕਰਮਨਾ ਮੈ ਦੇਖੇ ਦੋਜਕ ਜਾਤ ॥੨॥
Those who are false in thought, word and deed, I have seen them going to hell. ||2||
ਕਾਮੀ ਕ੍ਰੋਧੀ ਚਾਤੁਰੀ ਬਾਜੀਗਰ ਬੇਕਾਮ ॥
The lustful, the angry, the clever, the deceitful and the lazy
ਨਿੰਦਾ ਕਰਤੇ ਜਨਮੁ ਸਿਰਾਨੋ ਕਬਹੂ ਨ ਸਿਮਰਿਓ ਰਾਮੁ ॥੩॥
waste their lives in slander, and never remember their Lord in meditation. ||3||
ਕਹਿ ਕਬੀਰ ਚੇਤੈ ਨਹੀ ਮੂਰਖੁ ਮੁਗਧੁ ਗਵਾਰੁ ॥
Says Kabeer, the fools, the idiots and the brutes do not remember the Lord.
ਰਾਮੁ ਨਾਮੁ ਜਾਨਿਓ ਨਹੀ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰਿ ॥੪॥੧॥
They do not know the Lord’s Name; how can they be carried across? ||4||1||”
Bhagat Jaidev Ji has two Shabads in SGGS Ji. The 1st Shabad is at Angg 526. In that Shabad, Bhagat Ji stresses one should only lovingly recite the Lord’s Name in the mind. Bhagat Ji says.
“Kewal Ram Naam manorumang.”
In that Shabad too Bhagat Ji says all methods of the yogis, doing havans, charities, austerities are not effective on the Spiritual Path.
“Jogen king jagen king danen king tapsa.”
It is with this in mind that one should read Bhagat Ji’s Shabad in Raag Maru, Angg 1106.
In the 1st line Bhagat Ji tells of the methods of the yogis in Hatha yoga. The word “sat” here refers to “pran” i.e. breath.
The breath is drawn through the left nostril, held in the central chamber of the sukhman nadi exhaled through the right nostril, while reciting Om sixteen times. The word “khorsa” means sixteen.
“Chand sat bhediya naad sat puriya sur sat khorsa datt kiya.”
This is a manhath karam with emphasis on breath control. You will notice Bhagat Ji does not mention any fruits from such labors.
In the next line, Bhagat Ji says, I was rendered powerless (“abhal”) with all my power broken (i.e. my ego was smashed), my fickle mind was made stable, and it was sculptured and fashioned (“ghadeya”), it was (there “taha” i.e. at that Avastha), that I was blessed and drank in Amrit Naam.
“Abhal bal todeya achal chal thapeya agkad ghadeya taha Apiyo piya.”
How did that come about? Bhagat Ji explains in the rahao that as he lovingly recited in his mind, the Attributes (Gunn) of the Lord, the Source of All Virtues. All his delusions were erased and his sense of separation (dubida) melted away. (rahao).
“Mann Aad Gunn Aad Vakhaneya; Teri dubida dhrist vakhaneya.”
I Worshiped the One worthy of Worship, I laid my hopes in the Trustworthy One, though His Grace (aaya), I merged as water merged with Water.
“Ardh ko ardhiya saradh ko saradhiya salall ko salall samaan aaya.”
Jaideo declares, I meditated on the Victorious Lord, and I was absorbed into the Divine Carefree, Detached Lord.
“Badhat Jaideo Jaidev ko rameiya Brahm Nirbaan liv leen paaya.”
Shabad no. 12
“ਰਾਗੁ ਮਾਰੂ ਬਾਣੀ ਜੈਦੇਉ ਜੀਉ ਕੀ
Raag Maaroo, The Word Of Jai Dayv Jee:
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
One Universal Creator God. By The Grace Of The True Guru:
ਚੰਦ ਸਤ ਭੇਦਿਆ ਨਾਦ ਸਤ ਪੂਰਿਆ ਸੂਰ ਸਤ ਖੋੜਸਾ ਦਤੁ ਕੀਆ ॥
The breath is drawn in through the left nostril; it is held in the central channel of the Sukhmanaa, and exhaled through the right nostril, repeating the Lord’s Name sixteen times.
ਅਬਲ ਬਲੁ ਤੋੜਿਆ ਅਚਲ ਚਲੁ ਥਪਿਆ ਅਘੜੁ ਘੜਿਆ ਤਹਾ ਅਪਿਉ ਪੀਆ ॥੧॥
I am powerless; my power has been broken. My unstable mind has been stabilized, and my unadorned soul has been adorned. I drink in the Ambrosial Nectar. ||1||
ਮਨ ਆਦਿ ਗੁਣ ਆਦਿ ਵਖਾਣਿਆ ॥
Within my mind, I chant the Name of the Primal Lord God, the Source of virtue.
ਤੇਰੀ ਦੁਬਿਧਾ ਦ੍ਰਿਸਟਿ ਸੰਮਾਨਿਆ ॥੧॥ ਰਹਾਉ ॥
My vision, that You are I are separate, has melted away. ||1||Pause||
ਅਰਧਿ ਕਉ ਅਰਧਿਆ ਸਰਧਿ ਕਉ ਸਰਧਿਆ ਸਲਲ ਕਉ ਸਲਲਿ ਸੰਮਾਨਿ ਆਇਆ ॥
I worship the One who is worthy of being worshipped. I trust the One who is worthy of being trusted. Like water merging in water, I merge in the Lord.
ਬਦਤਿ ਜੈਦੇਉ ਜੈਦੇਵ ਕਉ ਰੰਮਿਆ ਬ੍ਰਹਮੁ ਨਿਰਬਾਣੁ ਲਿਵ ਲੀਣੁ ਪਾਇਆ ॥੨॥੧॥
Says Jai Dayv, I meditate and contemplate the Luminous, Triumphant Lord. I am lovingly absorbed in the Nirvaanaa of God. ||2||1||”
Kabir Ji tells man to meditate upon the Lord. If you do not, you will regret..
O mind (man), meditate upon the Lord, or you will later regret; (remember), the sinful soul that acts in greed will today or tomorrow have to get up and leave.
“Raam simar pechtayenga mann; paapi jiaara lobh karatt hai aaj kaal uth jaayenga.” (rahao).
Clinging to greed you have wasted your life, misled by the delusions of maya; do not be proud of your wealth and youth (strength), these will rot apart like paper.
“Laalach laagey janam gavaeeiya maya bharam bhulayenga; dhan joban ka garab na kijjay kaagad jio galh jayenga.”
When death comes and grabs you by the hair, and throws you down, that day, you will be powerless; as you have not done simran, loving worship, nor practiced compassion, you will be struck many times on your face.
“Jao jamm aaye kes geh bhatkey ta dinn kich na basaeynga; simran bhajan dya nahi kinee tao mukh chotan khaayenga.”
When the Righteous judge calls for you to give accounts, what face will you show him then?; Kabir says, listen O Saints, in Sadhsanggat you can swim across.
“Dharam Rai jab lekha maangay kya mukh leh ke jaayenga; kahat Kabir sunho re Santo Sadhsanggat tarr jaayenga.”
Shabad no. 13
“ਕਬੀਰੁ ॥ ਮਾਰੂ ॥
Kabeer, Maaroo:
ਰਾਮੁ ਸਿਮਰੁ ਪਛੁਤਾਹਿਗਾ ਮਨ ॥
Meditate in remembrance on the Lord, or else you will regret it in the end, O mind.
ਪਾਪੀ ਜੀਅਰਾ ਲੋਭੁ ਕਰਤੁ ਹੈ ਆਜੁ ਕਾਲਿ ਉਠਿ ਜਾਹਿਗਾ ॥੧॥ ਰਹਾਉ ॥
O sinful soul, you act in greed, but today or tomorrow, you will have to get up and leave. ||1||Pause||
ਲਾਲਚ ਲਾਗੇ ਜਨਮੁ ਗਵਾਇਆ ਮਾਇਆ ਭਰਮ ਭੁਲਾਹਿਗਾ ॥
Clinging to greed, you have wasted your life, deluded in the doubt of Maya.
ਧਨ ਜੋਬਨ ਕਾ ਗਰਬੁ ਨ ਕੀਜੈ ਕਾਗਦ ਜਿਉ ਗਲਿ ਜਾਹਿਗਾ ॥੧॥
Do not take pride in your wealth and youth; you shall crumble apart like dry paper. ||1||
ਜਉ ਜਮੁ ਆਇ ਕੇਸ ਗਹਿ ਪਟਕੈ ਤਾ ਦਿਨ ਕਿਛੁ ਨ ਬਸਾਹਿਗਾ ॥
When the Messenger of Death comes and grabs you by the hair, and knocks you down, on that day, you shall be powerless.
ਸਿਮਰਨੁ ਭਜਨੁ ਦਇਆ ਨਹੀ ਕੀਨੀ ਤਉ ਮੁਖਿ ਚੋਟਾ ਖਾਹਿਗਾ ॥੨॥
You do not remember the Lord, or vibrate upon Him in meditation, and you do not practice compassion; you shall be beaten on your face. ||2||
ਧਰਮ ਰਾਇ ਜਬ ਲੇਖਾ ਮਾਗੈ ਕਿਆ ਮੁਖੁ ਲੈ ਕੈ ਜਾਹਿਗਾ ॥
When the Righteous Judge of Dharma calls for your account, what face will you show Him then?
ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਸਾਧਸੰਗਤਿ ਤਰਿ ਜਾਂਹਿਗਾ ॥੩॥੧॥
Says Kabeer, listen, O Saints: in the Saadh Sangat, the Company of the Holy, you shall be saved. ||3||1||”
Raag Maroo (Maru) Bhagat Ravidas Ji.
Bhagat Ji was a cobbler by profession and caste. The Brahmins and the Pandits used to ridicule Bhagat Ji and created all kinds of humiliating obstacles in His path. Bhagat Ji overcame every obstacle with ease. He had unflinching faith in Naam. After one such episode, where the Bhagat emerged victorious and unscathed, Bhagat Ji was hoisted upon an elephant by His admirers. A canopy was put over His head and a fan was waved reverently over him.
Bhagat Ji expressed this Shabad in shukrana and in awe at God’s Love for His Bhagat.
Addressing God, Bhagat Ji says:
God, who else would do such a thing? (show such Love for me); O Patron of the helpless You have put a canopy over my head.
“Aisee Laal Tujh bin kaun karey; Gareeb Nivaaj Guseian mera mathey chatar dharey.” (rahao)
Only You would grant Mercy to one whose touch is said to pollute the world; You exalt and elevate the lowly. You are not afraid of anyone.
“Ja ki shoth jagat ko laagey ta par Tuhi dharey; nicheh uchh karey mera Gobind kahu te na darey.”
(In Your Grace), Namdev, Kabir, Trilochan, Sadhna and Sain crossed over; Ravidas says, listen O Saints, the Lord can do everything.
“Namdev Kabir Trilochan Sadhna Sain tre; Kahe Ravidas sunho re Santo Har Jio te sabhe sarey.”
Shabad no. 14
“ਰਾਗੁ ਮਾਰੂ ਬਾਣੀ ਰਵਿਦਾਸ ਜੀਉ ਕੀ
Raag Maaroo, The Word Of Ravi Daas Jee:
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
One Universal Creator God. By The Grace Of The True Guru:
ਐਸੀ ਲਾਲ ਤੁਝ ਬਿਨੁ ਕਉਨੁ ਕਰੈ ॥
O Love, who else but You could do such a thing?
ਗਰੀਬ ਨਿਵਾਜੁ ਗੁਸਈਆ ਮੇਰਾ ਮਾਥੈ ਛਤ੍ਰੁ ਧਰੈ ॥੧॥ ਰਹਾਉ ॥
O Patron of the poor, Lord of the World, You have put the canopy of Your Grace over my head. ||1||Pause||
ਜਾ ਕੀ ਛੋਤਿ ਜਗਤ ਕਉ ਲਾਗੈ ਤਾ ਪਰ ਤੁਹੀ ਢਰੈ ॥
Only You can grant Mercy to that person whose touch pollutes the world.
ਨੀਚਹ ਊਚ ਕਰੈ ਮੇਰਾ ਗੋਬਿੰਦੁ ਕਾਹੂ ਤੇ ਨ ਡਰੈ ॥੧॥
You exalt and elevate the lowly, O my Lord of the Universe; You are not afraid of anyone. ||1||
ਨਾਮਦੇਵ ਕਬੀਰੁ ਤਿਲੋਚਨੁ ਸਧਨਾ ਸੈਨੁ ਤਰੈ ॥
Naam Dayv, Kabeer, Trilochan, Sadhana and Sain crossed over.
ਕਹਿ ਰਵਿਦਾਸੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਹਰਿ ਜੀਉ ਤੇ ਸਭੈ ਸਰੈ ॥੨॥੧॥
Says Ravi Daas, listen, O Saints, through the Dear Lord, all is accomplished. ||2||1||”
Raag Maroo (Maru) – Bhagat Ravidas Ji.
Bhagat Ji tells us about the Glory of God, and His Name.
God is the Ocean of Peace, the Miraculous Tree of Life. The Wish Fulfilling Jewel, and the Wish Fulfilling (legendary) Cow are all under His Power; the four great blessings (dharam, arth, kaam and mokh), the great eight miraculous powers, and the nine treasures are in the Palm of His Hand.
“Sukh Sagar Surtar Chintaman Kamdhen bass ja ke re; char padarath astt maha sidh nav nidh kar talh ta ke.”
In the rahao, Guru Ji instructs the tongue. Why do you not repeatedly chant the Lord’s Name?; abandon all other devices and compositions.
“Har Har Har n japas rasnaa; avar sabh chadh bachan rachnaa.” (rahao).
The many epics, the Puranas and Vedas are composed of the 34 letters of the alphabet. (Sanskrit has 32 vowels and 34 consonants. Bhagat Ji is making reference to the 34 consonants – a consonant is a letter that represents a sound); after deep reflection, Byasa (author of the Mahabrata and various Puranas) spoke this Supreme Truth, that there is nothing equal to the Lord’s Name.
“Nana khyan Puran baho bidh chautis ashar mahi; Byaas bichar kehiyo parmarath Ram Naam sar nahi.”
The very fortunate ones who lovingly focus on the Lord in deep meditation, their troubles are eliminated; Ravidas says the Lord’s slave stays detached from the world and his fears of births and death are eliminated from his mind.
“Sahaj samadh upaadh rehat hoye badey bhaag liv lagee; kahe Ravidas udaas dass mat janam maran bhey bhagee.”
Shabad no. 15
“ਮਾਰੂ ॥
Maaroo:
ਸੁਖ ਸਾਗਰ ਸੁਰਿਤਰੁ ਚਿੰਤਾਮਨਿ ਕਾਮਧੇਨ ਬਸਿ ਜਾ ਕੇ ਰੇ ॥
The Lord is the ocean of peace; the miraculous tree of life, the jewel of miracles and the wish-fulfilling cow are all under His power.
ਚਾਰਿ ਪਦਾਰਥ ਅਸਟ ਮਹਾ ਸਿਧਿ ਨਵ ਨਿਧਿ ਕਰ ਤਲ ਤਾ ਕੈ ॥੧॥
The four great blessings, the eight great miraculous spiritual powers and the nine treasures are in the palm of His hand. ||1||
ਹਰਿ ਹਰਿ ਹਰਿ ਨ ਜਪਸਿ ਰਸਨਾ ॥
Why don’t you chant the Lord’s Name, Har, Har, Har?
ਅਵਰ ਸਭ ਛਾਡਿ ਬਚਨ ਰਚਨਾ ॥੧॥ ਰਹਾਉ ॥
Abandon all other devices of words. ||1||Pause||
ਨਾਨਾ ਖਿਆਨ ਪੁਰਾਨ ਬੇਦ ਬਿਧਿ ਚਉਤੀਸ ਅਛਰ ਮਾਹੀ ॥
The many epics, the Puraanas and the Vedas are all composed out of the letters of the alphabet.
ਬਿਆਸ ਬੀਚਾਰਿ ਕਹਿਓ ਪਰਮਾਰਥੁ ਰਾਮ ਨਾਮ ਸਰਿ ਨਾਹੀ ॥੨॥
After careful thought, Vyaasa spoke the supreme truth, that there is nothing equal to the Lord’s Name. ||2||
ਸਹਜ ਸਮਾਧਿ ਉਪਾਧਿ ਰਹਤ ਹੋਇ ਬਡੇ ਭਾਗਿ ਲਿਵ ਲਾਗੀ ॥
In intuitive Samaadhi, their troubles are eliminated; the very fortunate ones lovingly focus on the Lord.
ਕਹਿ ਰਵਿਦਾਸ ਉਦਾਸ ਦਾਸ ਮਤਿ ਜਨਮ ਮਰਨ ਭੈ ਭਾਗੀ ॥੩॥੨॥੧੫॥
Says Ravi Daas, the Lord’s slave remains detached from the world; the fear of birth and death runs away from his mind. ||3||2||15||”
Gurfateh
Manjeet Singh
January 27th, 2023
