SGGS pp 524-525, Goojri Kabir Ji, Namdev Ji and Ravidas Ji.
ਰਾਗੁ ਗੂਜਰੀ ਭਗਤਾ ਕੀ ਬਾਣੀ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg gūjrī bẖagṯā kī baṇī Ikoaʼnkār saṯgur parsāḏ.
Compositions of (bhagtaa) the saints in Raag Goojri. Invoking the One all-pervasive Creator, who may be known with the true guru’s grace.
ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ਕਾ ਚਉਪਦਾ ਘਰੁ ੨ ਦੂਜਾ ॥
Sarī Kabīr jīo kā cẖaupaḏā gẖar 2 ḏūjā.
Composition (chaupadda) four stanzas of (sri, jeeo) revered Kabir, (ghar-u 2) to be sung to the second beat.
Note: In this Shabad Bhagat Kabir says that a human being should not ignore to live by Divine commands, for one who does so may be put in other life forms like animals after death, and suffer. This is explained how a ox yoked to a bullock-cart or on an oil extracting machine keeps going round and gets nowhere. Other life forms do what they are made to do unlike the humans who can choose what to do. The Shabad starts with saying that the Almighty cannot be praised by an animal as it is dumb.
ਚਾਰਿ ਪਾਵ, ਦੁਇ ਸਿੰਗ, ਗੁੰਗ ਮੁਖ, ਤਬ ਕੈਸੇ ਗੁਨ ਗਈਹੈ ॥ ਊਠਤ ਬੈਠਤ ਠੇਗਾ ਪਰਿਹੈ, ਤਬ ਕਤ ਮੂਡ ਲੁਕਈਹੈ ॥੧॥
Cẖār pāv ḏue sing gung mukẖ ṯab kaise gun gaīhai. Ūṯẖaṯ baiṯẖaṯ ṯẖegā parihai ṯab kaṯ mūd lukaīhai. ||1||
When a soul is born in a life form with (chaar) four (paav) feet, (duey) two (sing) horns and (gung) a dumb (mukh) mouth, i.e. as an animal, (tab) then (kaisey) how does it, i.e. it cannot, (gaee/gaaee) sing (gun) virtues of the Creator?
It (par-i hai) is hit by (ttheyga) a stick (ootthat) standing and (baitthat) sitting, i.e. it is mercilessly driven to do things; (tab) then (kat) where does it (lukaee) hide its (mood) head, i.e. human beings who forget the Almighty and seek comforts are born as animals and suffer like this. 1.
ਹਰਿ ਬਿਨੁ ਬੈਲ ਬਿਰਾਨੇ ਹੁਈਹੈ ॥ ਫਾਟੇ ਨਾਕਨ, ਟੂਟੇ ਕਾਧਨ, ਕੋਦਉ ਕੋ ਭੁਸੁ ਖਈਹੈ ॥੧॥ ਰਹਾਉ ॥
Har bin bail birāne huīhai. Fāte nākan tūte kāḏẖan koḏao ko bẖus kẖaīhai. ||1|| rahāo.
(Bin-u) without remembering (har-i) the Almighty, one (hue hai) becomes like (bail = ox) an animal (biraaney) at the mercy of others.
It has (phaatey = torn) a pierced (naakan) nose and a string passed through to control it; it has (ttoottey =broken) injured (kaadhaan) shoulders – because of the yoke; (khaee hai) eats (bhus-u) hey – made from the straw – of (kodau) coarse grain, i.e. the soul which forgets the Master has to face ignominies. 1.
(Rahaau) dwell on this and contemplate.
ਸਾਰੋ ਦਿਨੁ ਡੋਲਤ ਬਨ ਮਹੀਆ, ਅਜਹੁ ਨ ਪੇਟ ਅਘਈਹੈ ॥ ਜਨ ਭਗਤਨ ਕੋ ਕਹੋ ਨ ਮਾਨੋ, ਕੀਓ ਅਪਨੋ ਪਈਹੈ ॥੨॥
Sāro ḏin dolaṯ ban mahīā ajahu na pet agẖīhai. Jan bẖagṯan ko kaho na māno kīo apno paīhai. ||2||
The animal (ddolat) wanders (maheeaa) in (ban) the jungle (saaro) the whole (din-u) day, but its (p-ett) stomach – hunger – is (ajahu na) still not (aghaee-hai) satiated.
It (paee hai) gets consequences of (apno) its own (keeo = doing) deeds, for not (maano = accepted) following (kaho = words) instructions (ko) of (jan bhagtan) devotees of the Almighty – in human birth. 2.
ਦੁਖ ਸੁਖ ਕਰਤ ਮਹਾ ਭ੍ਰਮਿ ਬੂਡੋ, ਅਨਿਕ ਜੋਨਿ ਭਰਮਈਹੈ ॥ ਰਤਨ ਜਨਮੁ ਖੋਇਓ ਪ੍ਰਭੁ ਬਿਸਰਿਓ, ਇਹੁ ਅਉਸਰੁ ਕਤ ਪਈਹੈ ॥੩॥
Ḏukẖ sukẖ karaṯ mahā bẖaram būdo anik jon bẖaramīhai. Raṯan janam kẖoio parabẖ bisrio ih aosar kaṯ paīhai. ||3||
The human being remains (booddo = drowned) immersed in (mahaa) great (bhram-i) delusion of being oblivious of the Almighty’ s/he only (karat = does) works to – avoid – (dukh) distress and have (sukh) comfort, i.e. caters only for physical needs, – forgets the Almighty, and as a result (bhamaee-hai = wanders) is reborn in (anik) numerous (jon-i) life forms.
S/he (bisrio) forgets (prabh-u) the Master and (khoio = loses) wastes (rattan = jewel) the valuable (janam-u = birth) human birth; (ih) this (ausar-u) opportunity (paee-hai) comes again (kat = when) with difficulty. 3.
ਭ੍ਰਮਤ ਫਿਰਤ ਤੇਲਕ ਕੇ ਕਪਿ ਜਿਉ, ਗਤਿ ਬਿਨੁ ਰੈਨਿ ਬਿਹਈਹੈ ॥ ਕਹਤ ਕਬੀਰ ਰਾਮ ਨਾਮ ਬਿਨੁ, ਮੂੰਡ ਧੁਨੇ ਪਛੁਤਈਹੈ ॥੪॥੧॥
Bẖarmaṯ firaṯ ṯelak ke kap jio gaṯ bin rain bihīhai. Kahaṯ Kabīr rām nām bin mūnd ḏẖune pacẖẖuṯīhai. ||4||1||
Such a soul (bhramat phirat = wanders) remains in cycles of reincarnation, (jio) the way (kap-i) the ox yoked to (teylak) the oil extracting machine keeps going round it; its (rain-i = night/metaphor for life) life span (bihaeehai) passes (bin-u) without (gat-i) freedom from this.
Says Kabir: (Bin-u) without living by (naam) virtues and commands of (raam) the all-pervasive Master, one (dhunai) beats one’s own (moondd) head (pachhutaeehai) in repentance. 4. 1.
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ਗੂਜਰੀ ਘਰੁ ੩ ॥ ਮੁਸਿ ਮੁਸਿ ਰੋਵੈ ਕਬੀਰ ਕੀ ਮਾਈ ॥ ਏ ਬਾਰਿਕ ਕੈਸੇ ਜੀਵਹਿ ਰਘੁਰਾਈ ॥੧॥
Gūjrī gẖar 3. Mus mus rovai Kabīr kī māī. Ė bārik kaise jīvėh ragẖurāī. ||1||
Composition in Raag Goojri (ghar-u 3) to be sung to the third beat. (Maai) the mother of Kabir (mus-i mus-i) sobs and (rovai) wails; (kaisey) how will (aey) these (baarik) children – of Kabir – (jeevah-i) survive, O (rghuraaee) Almighty? 1.
ਤਨਨਾ ਬੁਨਨਾ ਸਭੁ ਤਜਿਓ ਹੈ ਕਬੀਰ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਲਿਖਿ ਲੀਓ ਸਰੀਰ ॥੧॥ ਰਹਾਉ ॥
Ŧannā bunnā sabẖ ṯajio hai Kabīr. Har kā nām likẖ līo sarīr. ||1|| rahāo.
Kabir the weaver, has (tajio) given up (sabh-u) all acts of (tananaa) laying the warp and (bunananaa) weaving.
And (likh-i leeo) has written (naam) virtues of (har-i) the Almighty on his (sareer) body, i.e. all he does is to praise the Almighty.1.
(Rahaau) dwell on this and contemplate.
ਜਬ ਲਗੁ ਤਾਗਾ ਬਾਹਉ ਬੇਹੀ ॥ ਤਬ ਲਗੁ ਬਿਸਰੈ ਰਾਮੁ ਸਨੇਹੀ ॥੨॥
Jab lag ṯāgā bāhao behī. Ŧab lag bisrai rām sanehī. ||2||
Kabir says: (Jab lag-u = as long as) for the time that I (baahau) pass (taaga) the thread (beyhi) through the bobbins;
(tab lag-u) during that period (saneyhi) the beloved (raam-u) all-pervasive Master (bisrai = forgotten) goes out of my mind – I miss IT. 2.
ਓਛੀ ਮਤਿ ਮੇਰੀ ਜਾਤਿ ਜੁਲਾਹਾ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਲਹਿਓ ਮੈ ਲਾਹਾ ॥੩॥
Ocẖẖī maṯ merī jāṯ julāhā. Har kā nām lahio mai lāhā. ||3||
People say: (Meyri) my (mat-i) thinking is (ochhee) lowly and my (jaat-i) caste is also (julaahaa = weaver) low.
But (mai) I have (lahio laaha) profited – from this birth – by remembering the Master, i.e. whereas people who are clever and of high caste may not remember the Almighty, I remember (naam) virtues and commands of the Almighty and live by them. 3.
ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਮੇਰੀ ਮਾਈ ॥ ਹਮਰਾ ਇਨ ਕਾ ਦਾਤਾ ਏਕੁ ਰਘੁਰਾਈ ॥੪॥੨॥
Kahaṯ Kabīr sunhu merī māī. Hamrā in kā ḏāṯā ek ragẖurāī. ||4||2||
(Kahat) says Kabir: Please (sunhu) listen, (meyri) my (maaee) mother.
(Ek) the One (raghuraaee) Master of all is (daata = giver) the sustainer (hamra) of mine and (in ka = of these) the children – so let us not worry. 4. 2.
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ਗੂਜਰੀ ਸ੍ਰੀ ਨਾਮਦੇਵ ਜੀ ਕੇ ਪਦੇ ਘਰੁ ੧ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Gūjrī sarī Nāmḏev jī ke paḏe gẖar 1 Iko ḏaʼnkār saṯgur parsā
(Padey = stanzas) composition of (sri ji) revered Namdev, (ghar-u 1) to be sung to the second beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.
ਜੌ ਰਾਜੁ ਦੇਹਿ ਤ ਕਵਨ ਬਡਾਈ ॥ ਜੌ ਭੀਖ ਮੰਗਾਵਹਿ ਤ ਕਿਆ ਘਟਿ ਜਾਈ ॥੧॥
Jou rāj ḏėh ṯa kavan badāī. Jou bẖīkẖ mangāvėh ṯa kiā gẖat jāī. ||1||
(Jou) if – the Almighty – (deyh-i) gives me (raaj-u) kingdom (ta) then (kavan) what will be my (baddaaee) greatness, i.e. it will not make me greater devotee or a better person
And if IT (mangaavah-i) cause me to beg (bheekh) alms, then (kia) what will (ghatt-i jaaee) be reduced, i.e. I will not stop living by Divine virtues and commands. 1.
ਤੂੰ ਹਰਿ ਭਜੁ ਮਨ ਮੇਰੇ ਪਦੁ ਨਿਰਬਾਨੁ ॥ ਬਹੁਰਿ ਨ ਹੋਇ ਤੇਰਾ ਆਵਨ ਜਾਨੁ ॥੧॥ ਰਹਾਉ ॥
Ŧūʼn har bẖaj man mere paḏ nirbān. Bahur na hoe ṯerā āvan jān. ||1|| rahāo.
O (meyrey) mind, (too-n) you should (bhaj-u) remember – keep in mind the objective of attaining (pad-u) the status of (nirbaan-u) emancipation from vices – and union with the Creator.
There will then not (hoey) be (aavan = coming) births and (jaan-u = going) deaths (bahur-i) again. 1.
(Rahaau) dwell on this and contemplate.
ਸਭ ਤੈ ਉਪਾਈ ਭਰਮ ਭੁਲਾਈ ॥ ਜਿਸ ਤੂੰ ਦੇਵਹਿ ਤਿਸਹਿ ਬੁਝਾਈ ॥੨॥
Sabẖ ṯai upāī bẖaram bẖulāī. Jis ṯūʼn ḏevėh ṯisėh bujẖāī. ||2||
O Creator, (tai) You (upaaee) created mankind and also (bhulaaee) led astray in (bharam) delusion – to forget You.
(Jis) one to whom (too’n) You (deyvah-i = give) bestow grace, (tisah-i) to that person You (bujhaaee) give understanding of Your virtues and commands. 2.
ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਸਹਸਾ ਜਾਈ ॥ ਕਿਸੁ ਹਉ ਪੂਜਉ ਦੂਜਾ ਨਦਰਿ ਨ ਆਈ ॥੩॥
Saṯgur milai ṯa sahsā jāī. Kis hao pūjao ḏūjā naḏar na āī. ||3||
When one (milai) finds (satigur-u) the true guru– and follows his guidance – (ta) then (sahsaa) doubts (jaaee = go) disappear.
One then (nadir-i aaee) sees (na dooja) none other; so (kis-u) whom can I (poojau) worship? I look to none else. 3.
ਏਕੈ ਪਾਥਰ ਕੀਜੈ ਭਾਉ ॥ ਦੂਜੈ ਪਾਥਰ ਧਰੀਐ ਪਾਉ ॥ ਜੇ ਓਹੁ ਦੇਉ ਤ ਓਹੁ ਭੀ ਦੇਵਾ ॥ ਕਹਿ ਨਾਮਦੇਉ ਹਮ ਹਰਿ ਕੀ ਸੇਵਾ ॥੪॥੧॥
Ėkai pāthar kījai bẖāo. Ḏūjai pāthar ḏẖarīai pāo. Je oh ḏeo ṯa oh bẖī ḏevā. Kahi nāmḏeo ham har kī sevā. ||4||1||
People worship stone idols. (Ekai) some (paathar) stones (keejai bhaau = are loved) are adored; but (paau) feet are (dhareeai) put on (doojai) other stones – are walked on. (Jey) if (oh-u = that) one stone is (deyo) a deity (ta) then (oh-u) the other is (bhi) also (deyva) ) a deity – neither is a deity.
I have given up this delusion and for me worship is (seyva = service) obedience to commands of (hari) the Almighty, says (naamdeo) Naamdev. 1. 4. 1.
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ਗੂਜਰੀ ਘਰੁ ੧ ॥ ਮਲੈ ਨ ਲਾਛੈ ਪਾਰ ਮਲੋ ਪਰਮਲੀਓ ਬੈਠੋ ਰੀ ਆਈ ॥ ਆਵਤ ਕਿਨੈ ਨ ਪੇਖਿਓ ਕਵਨੈ ਜਾਣੈ ਰੀ ਬਾਈ ॥੧॥
Gūjrī gẖar 1. Malai na lācẖẖai pār malo paramlīo baiṯẖo rī āī. Āvaṯ kinai na pekẖio kavnai jāṇai rī bāī. ||1||
Composition in Raag Goojri (ghar-u 1) to be sung to the first beat. The Almighty has no (laachhai) stain (malai = of dirt) of vices; IT is (par malo = beyond dirt) beyond them; has (aaee) come and (baittho) sat, i.e. pervades – in all creation – (parmaleeo) as fragrance – IT is experienced but no seen.
(Kinai na) no one (peykhio) has seen IT (aavat) coming, (kavanai na) no one (jaanai) knows IT (ri) o (baaee) sister – o my companions. 1.
ਕਉਣੁ ਕਹੈ ਕਿਣਿ ਬੂਝੀਐ ਰਮਈਆ ਆਕੁਲੁ ਰੀ ਬਾਈ ॥੧॥ ਰਹਾਉ ॥
Kauṇ kahai kiṇ būjẖīai ramaīā ākul rī bāī. ||1|| rahāo.
(Kaun-u) who can (kahai) say, (kin-i) how can we (boojheeai) understand about IT – by any comparison with someone – (ramaeeaa) the all-pervasive Master is (aakul-u = without lineage) self-existent – is only IT-self like IT, o sister. 1.
(Rahaau) dwell on this and contemplate.
ਜਿਉ ਆਕਾਸੈ ਪੰਖੀਅਲੋ ਖੋਜੁ ਨਿਰਖਿਓ ਨ ਜਾਈ ॥ ਜਿਉ ਜਲ ਮਾਝੈ ਮਾਛਲੋ ਮਾਰਗੁ ਪੇਖਣੋ ਨ ਜਾਈ ॥੨॥
Jio ākāsai pankẖīalo kẖoj nirkẖio na jāī. Jio jal mājẖai mācẖẖlo mārag pekẖṇo na jāī. ||2||
It is like (jio) the way (khoj = foot-mark) the path taken (pankheealo) by the birds (na jaaee) cannot (nirkhio) be seen.
Or the way (maarag-u) the path of (maachhlo) the fish (na jaaee) cannot (peykhno) be seen (maajhai) in (jal) water. 2.
ਜਿਉ ਆਕਾਸੈ ਘੜੂਅਲੋ ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਭਰਿਆ ॥ ਨਾਮੇ ਚੇ ਸੁਆਮੀ ਬੀਠਲੋ ਜਿਨਿ ਤੀਨੈ ਜਰਿਆ॥੩॥੨॥
Jio ākāsai gẖaṛūalo marig ṯarisnā bẖariā. Nāme cẖe suāmī bīṯẖlo jin ṯīnai jariā. ||3||2||
Or (jio) the way there is believed to be (gharrooalo) a habitat (aakaasai) in the sky – called Gandharva Nagri in Hindu mythology; the way (trisna bharia) a thirsty (mrig) deer sees the mirage, and believes there is water, i.e. people believe the Creator is up there but never see IT.
(Teenai) all the three illustrations above (jaria = bears) apply to (beetthlo) the Almighty (suaami) Master (chey) of (naam-a) Naamdev, i.e. Naamdev says people imagine the Creator’s presence in different ways but none has seen IT. 3. 2.
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ਗੂਜਰੀ ਸ੍ਰੀ ਰਵਿਦਾਸ ਜੀ ਕੇ ਪਦੇ ਘਰੁ ੩ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Gūjrī sarī Raviḏās jī ke paḏe gẖar 3 Ikoaʼnkār saṯgur parsāḏ.
(Padey = stanzas) composition of (sri, ji) revered Ravidas, (ghar-u 3) to be sung to the third beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.
Note: In this Shabad, Bhagat Ravidas says that people worship the deities by offering milk, flowers and food etc. He points that these things are already defiled and are therefore not fit to use for worship, but people do it as a ritual. Worship is to obey the Almighty, i.e. emulating Divine virtues and obeying Divine commands in thought, word and deed.
ਦੂਧੁ ਤ ਬਛਰੈ ਥਨਹੁ ਬਿਟਾਰਿਓ ॥ ਫੂਲੁ ਭਵਰਿ ਜਲੁ ਮੀਨਿ ਬਿਗਾਰਿਓ ॥੧॥
Ḏūḏẖ ṯa bacẖẖrai thanhu bitārio. Fūl bẖavar jal mīn bigārio. ||1||
(Doodh-u) milk is (bittaario) defiled (bachhrai) by the calf by sucking (thanhu) the teats of the cow.
(Phool-u) the flower is (bigaario = spoilt) defiled (bhavar-i) by the bumble-bee, and (jal-u) water (meen-i) by the fish.
ਮਾਈ ਗੋਬਿੰਦ ਪੂਜਾ ਕਹਾ ਲੈ ਚਰਾਵਉ ॥ ਅਵਰੁ ਨ ਫੂਲੁ ਅਨੂਪੁ ਨ ਪਾਵਉ ॥੧॥ ਰਹਾਉ ॥
Māī gobinḏ pūjā kahā lai cẖarāvao. Avar na fūl anūp na pāvao. ||1|| rahāo.
O (Maaee) mother, (kahaa) what should I (lai charaavau) take to offer for (pooja) worship (gobind = master of universe) of the Almighty?
I (paavau) find no (avar-u) other (phool-u) flower or anything (anoop-u = unlike) not similarly defiled. 1.
(Rahaau) dwell on his and contemplate.
ਮੈਲਾਗਰ ਬੇਰ੍ਹੇ ਹੈ ਭੁਇਅੰਗਾ ॥ ਬਿਖੁ ਅੰਮ੍ਰਿਤੁ ਬਸਹਿ ਇਕ ਸੰਗਾ ॥੨॥
Mailāgar berĥe hai bẖuiangā. Bikẖ amriṯ basėh ik sangā. ||2||
I cannot use (mailaagar) sandalwood because (bhuiangaa) the snake has (beyrhey) wrapped itself round it.
(Bikh-u) poison and (amrit) nectar (basah-i) dwell (ik sanga) together, i.e. things considered good for worship are defiled. 2.
ਧੂਪ ਦੀਪ ਨਈਬੇਦਹਿ ਬਾਸਾ ॥ ਕੈਸੇ ਪੂਜ ਕਰਹਿ ਤੇਰੀ ਦਾਸਾ ॥੩॥
Ḏẖūp ḏīp naībeḏėh bāsā. Kaise pūj karahi ṯerī ḏāsā. ||3||
Question: (Dhoop) incense, (deep) lamps, (naeebeydah-i) food and (baasa) fragrances are all defiled.
(Kaisey) how can (daasa) the servant/devotee (karah-i) perform (teyri) Your (pooja) worship with them, o Almighty? 3.
ਤਨੁ ਮਨੁ ਅਰਪਉ ਪੂਜ ਚਰਾਵਉ ॥ ਗੁਰ ਪਰਸਾਦਿ ਨਿਰੰਜਨੁ ਪਾਵਉ ॥੪॥
Ŧan man arpao pūj cẖarāvao. Gur parsāḏ niranjan pāvao. ||4||
Answer: I should (arpau) dedicate my (tan-u = body) actions and (man-u = mind) thoughts making that as (charaavau) the offering for (pooj) worship.
I can thus (paavau) find (niranjan-u = unstained) the pristine Master (parsaad-i = with grace) with guidance of (gur) the guru. 4.
ਪੂਜਾ ਅਰਚਾ ਆਹਿ ਨ ਤੋਰੀ ॥ ਕਹਿ ਰਵਿਦਾਸ ਕਵਨ ਗਤਿ ਮੋਰੀ ॥੫॥੧॥
Pūjā arcẖā āhi na ṯorī. Kahi Raviḏās kavan gaṯ morī. ||5||1||
I am (na aah-i = is not) not doing (tori) Your (pooja) worship (archa) with flowers like everybody else; (kavan) what will be (mori) my (gat-i) state – how will God treat me, – ask people; but I need not worry because I follow the guru- , (kah-i = says) believes Ravidas: 5. 1.
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