Swahili Page 335

ਥਿਰੁ ਭਈ ਤੰਤੀ ਤੂਟਸਿ ਨਾਹੀ ਅਨਹਦ ਕਿੰਗੁਰੀ ਬਾਜੀ ॥੩॥
thir bha-ee tantee tootas naahee anhad kinguree baajee. ||3||
The concentration of mind is the string of that guitar which has become steady and it does not break; this guitar is now playing continuously. ||3||
Kukaza fikra kwa akili ni uzi wa gitaa hiyo ambayo imekuwa thabiti na haivunjiki; gitaa hii sasa inacheza bila mwisho.

ਸੁਨਿ ਮਨ ਮਗਨ ਭਏ ਹੈ ਪੂਰੇ ਮਾਇਆ ਡੋਲ ਨ ਲਾਗੀ ॥
sun man magan bha-ay hai pooray maa-i-aa dol na laagee.
Hearing the divine melody, my mind is so completely absorbed in God’s meditation that it is no longer shaken by Maya.
Kwa kusikia melodia takatifu, akili yangu imevama kikamilifu katika utafakari wa Mungu kwamba haitingisiki tena na Maya.

ਕਹੁ ਕਬੀਰ ਤਾ ਕਉ ਪੁਨਰਪਿ ਜਨਮੁ ਨਹੀ ਖੇਲਿ ਗਇਓ ਬੈਰਾਗੀ ॥੪॥੨॥੫੩॥
kaho kabeer taa ka-o punrap janam nahee khayl ga-i-o bairaagee. ||4||2||53||
Kabir says that the God loving yogi who departs from the world after playing such a play does not fall in the cycles of birth and death. ||4||2||53||
Kabir anasema kwamba yogi anayependa Mungu anayeondoka duniani humu baada ya kucheza mchezo kama huo haanguki kwenye mizunguko ya kuzaliwa na kufa.

ਗਉੜੀ ॥
ga-orhee.
Raag Gauree:

ਗਜ ਨਵ ਗਜ ਦਸ ਗਜ ਇਕੀਸ ਪੁਰੀਆ ਏਕ ਤਨਾਈ ॥
gaj nav gaj das gaj ikees puree-aa ayk tanaa-ee.
Kabir realizes that like the cloth he is weaving, our body is also a kind of tapestry that consists of Nine organs, ten faculties and twenty one other elements.
Kabir anagundua kwamba kama nguo anayofumwa, mwili wetu pia ni aina ya ufumaji inayo viungo tisa, vitivo kumi na elementi nyingine ishirini na moja.

ਸਾਠ ਸੂਤ ਨਵ ਖੰਡ ਬਹਤਰਿ ਪਾਟੁ ਲਗੋ ਅਧਿਕਾਈ ॥੧॥
saath soot nav khand bahtar paat lago aDhikaa-ee. ||1||
Sixty arteries, nine joints and seventy-two veins are like its extended woof. ||1||
Ateri sitini, viungio tisa na mishipa sabini na mbili ni kama mshindio wake ulioenea.

ਗਈ ਬੁਨਾਵਨ ਮਾਹੋ ॥ ਘਰ ਛੋਡਿਐ ਜਾਇ ਜੁਲਾਹੋ ॥੧॥ ਰਹਾਉ ॥
ga-ee bunaavan maahoghar chhodi-ai jaa-ay julaaho.||1|| rahaa-o.
When the weaver (mind) leaves his house (become separated from God), the mind goes in search to get its cloth woven (gets involved in fulfilling it’s desires),
Wakati mfumaji (akili) anatoka nyumbani mwake (anatenganishwa na Mungu), akili inaenda kutafuta nguo yake iliyofumwa (inajihusisha katika kutimiza hamu zake),

ਗਜੀ ਨ ਮਿਨੀਐ ਤੋਲਿ ਨ ਤੁਲੀਐ ਪਾਚਨੁ ਸੇਰ ਅਢਾਈ ॥
gajee na mini-ai tol na tulee-ai paachan sayr adhaa-ee.
The human body is like the cloth that cannot be measured or weighed; its daily food is about 6 pounds which serves as a kind of starch to hold the thread.
Mwili wa binadamu ni kama nguo ambayo haiwezi kupimwa wala kupimwa uzito; chakula chake cha kila siku ni takriban ratili sita inayofanya kama aina ya wanga kushikia uzi.

ਜੌ ਕਰਿ ਪਾਚਨੁ ਬੇਗਿ ਨ ਪਾਵੈ ਝਗਰੁ ਕਰੈ ਘਰਹਾਈ ॥੨॥
jou kar paachan bayg na paavai jhagar karai gharhaa-ee. ||2||
Just as when proper treatment is not given to the threads being woven problems arise, similarly if proper food is not given the human body gets in trouble. ||2||
Kama vile wakati utunzaji mwafaka hautolewi kwa nyuzi zinazofumwa matatizo yanatokea, vivyo hivyo iwapo chakula chema hakiliwi mwili wa binadamu unatatizika.

ਦਿਨ ਕੀ ਬੈਠ ਖਸਮ ਕੀ ਬਰਕਸ ਇਹ ਬੇਲਾ ਕਤ ਆਈ ॥
din kee baith khasam kee barkas ih baylaa kat aa-ee.
To enjoy worldly pleasures for few days, one does not follow the will of God and he does not get a second chance in this life.
Kwa kufurahia raha za kidunia kwa siku chache, mtu hafuati mapenzi ya Mungu na hapati fursa ya pili katika maisha haya.

ਛੂਟੇ ਕੂੰਡੇ ਭੀਗੈ ਪੁਰੀਆ ਚਲਿਓ ਜੁਲਾਹੋ ਰੀਸਾਈ ॥੩॥
chhootay koonday bheegai puree-aa chali-o julaaho reesaa-ee. ||3||
At the end all one’s worldly possessions are left behind, the desires remain unfulfilled and distressed soul departs in anger. ||3||
Mwishowe miliki zote za kidunia za mtu zinaachwa nyuma, hamu zinabaki hazijatimizwa na roho iliyotaabika inaondoka kwa hasira.

ਛੋਛੀ ਨਲੀ ਤੰਤੁ ਨਹੀ ਨਿਕਸੈ ਨਤਰ ਰਹੀ ਉਰਝਾਈ ॥
chhochhee nalee tant nahee niksai natar rahee urjhaa-ee.
Ultimately the soul departs from the body and one stops breathing as if the weaving pipe is empty and the thread has run out.
Mwishowe roho inaondoka kutoka kwa mwili na mtu anaacha kupumua kana kwamba bomba la kufuma ni bure na uzi umekwisha.

ਛੋਡਿ ਪਸਾਰੁ ਈਹਾ ਰਹੁ ਬਪੁਰੀ ਕਹੁ ਕਬੀਰ ਸਮਝਾਈ ॥੪॥੩॥੫੪॥
chhod pasaar eehaa rahu bapuree kaho kabeer samjhaa-ee. ||4||3||54||
Counseling the mind, Kabir says, O’ wretched mind: at least now abandon these worldly desires and become desire free. ||4||3||54||
Akishauri akili, Kabir anasema, Eee akili dhalili: afadhali sasa acha hamu hizi za kidunia na uwe huru kutoka tamaa.

ਗਉੜੀ ॥
ga-orhee.
Raag Gauree:

ਏਕ ਜੋਤਿ ਏਕਾ ਮਿਲੀ ਕਿੰਬਾ ਹੋਇ ਮਹੋਇ ॥
ayk jot aykaa milee kimbaa ho-ay maho-ay.
A soul, after uniting with the Supreme soul, does not keep its separate identity.
Roho, baada ya kuungana na roho Kuu, haisalii na utambulisho wake wa awali.

ਜਿਤੁ ਘਟਿ ਨਾਮੁ ਨ ਊਪਜੈ ਫੂਟਿ ਮਰੈ ਜਨੁ ਸੋਇ ॥੧॥
jit ghat naam na oopjai foot marai jan so-ay. ||1||
One who does not develop love for Naam, may he wail and die! ||1||
Yule ambaye hasitawishi upendo kwa Naam, naomba aombeleze na afe!

ਸਾਵਲ ਸੁੰਦਰ ਰਾਮਈਆ ॥
saaval sundar raam-ee-aa.
O’ my dark and beautiful God,
Ee Mungu wangu mzuri na wa kifumbo,

ਮੇਰਾ ਮਨੁ ਲਾਗਾ ਤੋਹਿ ॥੧॥ ਰਹਾਉ ॥
mayraa man laagaa tohi. ||1|| rahaa-o.
my mind is attuned to You. ||1||Pause||
akili yangu imekumakinikia Wewe. ||1||Sitisha||

ਸਾਧੁ ਮਿਲੈ ਸਿਧਿ ਪਾਈਐ ਕਿ ਏਹੁ ਜੋਗੁ ਕਿ ਭੋਗੁ ॥
saaDh milai siDh paa-ee-ai ke ayhu jog ke bhog.
Perfection is attained by meeting with the Guru, what good is Yoga or indulgence in pleasures?
Ukamili unapatwa kwa kukutana na Guru, kuna manufaa gani kwa Yoga na kujihusisha katika raha?

ਦੁਹੁ ਮਿਲਿ ਕਾਰਜੁ ਊਪਜੈ ਰਾਮ ਨਾਮ ਸੰਜੋਗੁ ॥੨॥
duhu mil kaaraj oopjai raam naam sanjog. ||2||
Upon meeting of both (the Guru and the true disciple), the divine task of union with God’s Name is accomplished. ||2||
Baada ya kukutana na wote wawili (Guru na mwanafunzi wa kweli), kazi takatifu ya muungano na Jina la Mungu inatimizwa.

ਲੋਗੁ ਜਾਨੈ ਇਹੁ ਗੀਤੁ ਹੈ ਇਹੁ ਤਉ ਬ੍ਰਹਮ ਬੀਚਾਰ ॥
log jaanai ih geet hai ih ta-o barahm beechaar.
People may believe that this is just a song but actually it is reflection on theDivine Wisdom.
Watu wanaweza kuamini kwamba hii ni wimbo tu lakini kwa kweli ni utafakari kuhusu Hekima Takatifu.

ਜਿਉ ਕਾਸੀ ਉਪਦੇਸੁ ਹੋਇ ਮਾਨਸ ਮਰਤੀ ਬਾਰ ॥੩॥
ji-o kaasee updays ho-ay maanas martee baar. ||3||
It is like the final sermon received by a dying person in Kashi. ||3||
Ni kama mahubiri ya mwisho yanayopokelewa na mtu anayekufa katika Kashi.

ਕੋਈ ਗਾਵੈ ਕੋ ਸੁਣੈ ਹਰਿ ਨਾਮਾ ਚਿਤੁ ਲਾਇ ॥
ko-ee gaavai ko sunai har naamaa chit laa-ay.
Whoever sings or listens to God’s praises with conscious awareness,
Yeyote anayeimba au kisikiza sifa za Mungu kwa ufahamu wa hiari,

ਕਹੁ ਕਬੀਰ ਸੰਸਾ ਨਹੀ ਅੰਤਿ ਪਰਮ ਗਤਿ ਪਾਇ ॥੪॥੧॥੪॥੫੫॥
kaho kabeer sansaa nahee ant param gat paa-ay. ||4||1||4||55||
without a doubt, in the end, that person obtains the supreme spiritual state, says Kabeer. ||4||1||4||55||
bila shaka, mwishowe, mtu huyo anapata hali kuu ya kiroho, asema Kabeer.

ਗਉੜੀ ॥
ga-orhee.
Raag Gauree:

ਜੇਤੇ ਜਤਨ ਕਰਤ ਤੇ ਡੂਬੇ ਭਵ ਸਾਗਰੁ ਨਹੀ ਤਾਰਿਓ ਰੇ ॥
jaytay jatan karat tay doobay bhav saagar nahee taari-o ray.
Those who indulge in ritualistic efforts drown in the terrifying world-ocean; none of these help to across the worldly ocean of vices.
Wale wanaojihusisha katika jitihada za kimila wanazama katika bahari-dunia ya kutisha, hakuna kati yao anayosaidia kuvuka bahari ya kidunia ya dhambi.

ਕਰਮ ਧਰਮ ਕਰਤੇ ਬਹੁ ਸੰਜਮ ਅਹੰਬੁਧਿ ਮਨੁ ਜਾਰਿਓ ਰੇ ॥੧॥
karam Dharam kartay baho sanjam ahaN-buDh man jaari-o ray. ||1||
The egotistical pride consumes the mind of those who practice religious rituals and strict self-discipline. ||1||
Fahari ya ubinafsi inaathiri kabisa akili ya wale wanaofanya mila za kidini na nidhamu kali ya kibinafsi.

ਸਾਸ ਗ੍ਰਾਸ ਕੋ ਦਾਤੋ ਠਾਕੁਰੁ ਸੋ ਕਿਉ ਮਨਹੁ ਬਿਸਾਰਿਓ ਰੇ ॥
saas garaas ko daato thaakur so ki-o manhu bisaari-o ray.
O’ brother, why have you forsaken God from your mind who has bestowed you with life and its sustenance?
Ee ndugu, kwa nini umemwacha Mungu kutoka akili yake ambaye ametawaza kwako uhai na riziki yake?

ਹੀਰਾ ਲਾਲੁ ਅਮੋਲੁ ਜਨਮੁ ਹੈ ਕਉਡੀ ਬਦਲੈ ਹਾਰਿਓ ਰੇ ॥੧॥ ਰਹਾਉ ॥
heeraa laal amol janam hai ka-udee badlai haari-o ray. ||1|| rahaa-o.
Human birth is a priceless jewel which you have squandered in exchange forfew pennies. ||1||Pause||
Kuzaliwa kwa ubinadamu ni kito kisichokadirika ambacho umetumia vibaya kwa ubadilisho wa senti kidogo. ||1||Sitisha||

ਤ੍ਰਿਸਨਾ ਤ੍ਰਿਖਾ ਭੂਖ ਭ੍ਰਮਿ ਲਾਗੀ ਹਿਰਦੈ ਨਾਹਿ ਬੀਚਾਰਿਓ ਰੇ ॥
tarisnaa tarikhaa bhookh bharam laagee hirdai naahi beechaari-o ray.
O’ brother, you never reflect in your mind that because of the illusion, you are yearning for worldly wealth.
Ee ndugu, kamwe hautafakari akilini mwako kwamba kwa sababu ya njozi hiyo, unatamani utajiri wa kidunia.

ਉਨਮਤ ਮਾਨ ਹਿਰਿਓ ਮਨ ਮਾਹੀ ਗੁਰ ਕਾ ਸਬਦੁ ਨ ਧਾਰਿਓ ਰੇ ॥੨॥
unmat maan hiri-o man maahee gur kaa sabad na Dhaari-o ray. ||2||
Being intoxicated with false pride in ritualistic deeds, your mind is cheated by ego; you have not enshrined the Guru’s word in your mind. ||2||
Kwa kulevya na fahari ya uongo katika vitendo vya kimila, akili yako inadanganywa na ubinafsi; haujathamini neno la Guru akilini mwako.

ਸੁਆਦ ਲੁਭਤ ਇੰਦ੍ਰੀ ਰਸ ਪ੍ਰੇਰਿਓ ਮਦ ਰਸ ਲੈਤ ਬਿਕਾਰਿਓ ਰੇ ॥
su-aad lubhat indree ras parayri-o mad ras lait bikaari-o ray.
Lured away by the greed of worldly attractions and sensual pleasures, you are enjoying the intoxication of vices.
Ukivutiwa na tamaa ya vivutio vya kidunia na raha za kihisia, unafurahia kulevya kwa dhambi.

ਕਰਮ ਭਾਗ ਸੰਤਨ ਸੰਗਾਨੇ ਕਾਸਟ ਲੋਹ ਉਧਾਰਿਓ ਰੇ ॥੩॥
karam bhaag santan sangaanay kaasat loh uDhaari-o ray. ||3||
Those who are blessed with good fortune, by bringing them in touch with the Guru, God helps them cross the world-ocean of vices like a piece of iron crosses over a stream when placed on a piece of wood. ||3||
Wale ambao wamebarikiwa na bahati nzuri, kwa kuwaleta katika mawasiliano na Guru, Mungu anawasaidia kuvuka bahari-dunia ya dhambi kama vile kipande cha chuma kinavuka mto wakati kinawekwa kwenye kipande cha mbao.

ਧਾਵਤ ਜੋਨਿ ਜਨਮ ਭ੍ਰਮਿ ਥਾਕੇ ਅਬ ਦੁਖ ਕਰਿ ਹਮ ਹਾਰਿਓ ਰੇ ॥
Dhaavat jon janam bharam thaakay ab dukh kar ham haari-o ray.
I am tired of ceaseless wanderings through myriads of births. I am now totally exhausted because I have endured much suffering and pain.
Nimechoka kuzurura bila mwisho kupitia maelfu ya kuzaliwa kwingi. Sasa nimechoka kabisa kwa sababu nimevumilia mateso na maumivu mengi.

ਕਹਿ ਕਬੀਰ ਗੁਰ ਮਿਲਤ ਮਹਾ ਰਸੁ ਪ੍ਰੇਮ ਭਗਤਿ ਨਿਸਤਾਰਿਓ ਰੇ ॥੪॥੧॥੫॥੫੬॥
kahi kabeer gur milat mahaa ras paraym bhagat nistaari-o ray. ||4||1||5||56||
Kabeer says, meeting with the Guru, I have obtained supreme joy; loving devotional worship has saved me from the world-ocean of vices. ||4||1||5||56||
Kabeer anasema, kwa kukutana na Guru, nimepata furaha kuu; ibada ya kujitolea yenye upendo imeniokoa kutoka bahari-dunia ya dhambi.

ਗਉੜੀ ॥
ga-orhee.
Raag Gauree:

ਕਾਲਬੂਤ ਕੀ ਹਸਤਨੀ ਮਨ ਬਉਰਾ ਰੇ ਚਲਤੁ ਰਚਿਓ ਜਗਦੀਸ ॥
kaalboot kee hastanee man ba-uraa ray chalat rachi-o jagdees.
O crazy mind, God has created this world as a play like the straw figure of a female elephant is fashioned to trap the bull elephant.
Ee akili yenye kichaa, Mungu ameumba dunia hii kama mchezo kama vile tembo kike bandia ya nyasi inatengenezwa kunasa tembo dume.

ਕਾਮ ਸੁਆਇ ਗਜ ਬਸਿ ਪਰੇ ਮਨ ਬਉਰਾ ਰੇ ਅੰਕਸੁ ਸਹਿਓ ਸੀਸ ॥੧॥
kaam su-aa-ay gaj bas paray man ba-uraa ray ankas sahi-o sees. ||1||
O’ my crazy mind, you get caught in the trap of Maya and suffer just like the elephant, misled by lust, suffers the tyranny of goad on its head.||1||
Ee akili yangu yenye kichaa, unanaswa katika mtego wa Maya na kuteseka kama tembo huyo, aliyepotoshwa na ukware, anateseka dhuluma ya mchokoo kichwani pake.