SGGS pp 345-346 Gauri Namdev Ji and Ravidas Ji (complete).

ਰਾਗੁ ਗਉੜੀ ਚੇਤੀ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀਉ ਕੀ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg ga▫oṛī cẖeṯī baṇī nāmḏe▫o jī▫o kī   Ik▫oaʼnkār saṯgur parsāḏ

Bani of Bhagat Namdev Ji in Raga Gaurri Cheyti. Invoking the One all-pervasive Creator who may be known by the true guru’s grace/guidance.

Note: The theme of this Shabad is that all those who receive Divine grace are helped in many ways. It uses names associated with Puranic stories and the epics Ramayana and Mahabharata Shabad as metaphors. A short description of each is, given as part of the translation.

ਦੇਵਾ ਪਾਹਨ ਤਾਰੀਅਲੇ ॥   ਰਾਮ ਕਹਤ ਜਨ ਕਸ ਨ ਤਰੇ ॥੧॥ ਰਹਾਉ ॥

Ḏevā pāhan ṯārī▫ale   Rām kahaṯ jan kas na ṯare ||1|| rahā▫o

(Deyva) O Almighty – when Rama of the Ramayana wanted to build a bridge to cross over to Lanka – Raam was written on (paahan) stones and they (taareealey) floated on water to form the bridge.

Then (kas) why would (Jan) the humble devotee not (tarey = swim) get across the world-ocean by (kahat = saying) remembering/obeying (Raam) the all-pervasive Master? 1.

(Rahaau) dwell on this and contemplate.

ਤਾਰੀਲੇ ਗਨਿਕਾ ਬਿਨੁ ਰੂਪ ਕੁਬਿਜਾ ਬਿਆਧਿ ਅਜਾਮਲੁ ਤਾਰੀਅਲੇ ॥   ਚਰਨ ਬਧਿਕ ਜਨ ਤੇਊ ਮੁਕਤਿ ਭਏ ॥   ਹਉ ਬਲਿ ਬਲਿ ਜਿਨ ਰਾਮ ਕਹੇ ॥੧॥

Ŧārīle ganikā bin rūp kubijā bi▫āḏẖ ajāmal ṯārī▫ale   Cẖaran baḏẖik jan ṯe▫ū mukaṯ bẖa▫e   Ha▫o bal bal jin rām kahe. 1.

You (taareeley = ferried) saved Ganika – the prostitute because she started reciting Raam as done by the parrot- and gave up evil; Kubija (bin-u roop = without good looks) the ugly hunched-back woman,  Ajaamal (biaadh) afflicted – with lust who married a prostitute but later named his son Naraain and so uttered god’s name – gave up evil pursuit and (taareealey) were saved.

(Badhik) the hunter who targeted (charan) the foot – of Krishna of Mahabharata and killed him – and (teyoo) many such people (mukat-i bhaey) were emancipated.

(Hau) I (bal-i bal-i = am sacrifice) adore those who (kahey = utter) praise and emulate virtues of (Raam) the all-pervasive Almighty.

ਦਾਸੀ ਸੁਤ ਜਨੁ ਬਿਦਰੁ ਸੁਦਾਮਾ ਉਗ੍ਰਸੈਨ ਕਉ ਰਾਜ ਦੀਏ ॥

Ḏāsī suṯ jan biḏar suḏāmā ugarsain ka▫o rāj ḏī▫e

Krishna of the Mahabharata went and stayed with (jan-u) the humble Bidar, (sut) the son of (daasi) the maid – and not the king; Sudaama, Krishna’s child-hood friend lived in misery but was blessed by the latter and got everything, and Krishna (deeey) gave (raaj) the kingdom (kau) to Ugarsain his grandfather after killing Kansa his uncle i.e. Ugarsain’s son.

ਜਪ ਹੀਨ ਤਪ ਹੀਨ ਕੁਲ ਹੀਨ ਕ੍ਰਮ ਹੀਨ ਨਾਮੇ ਕੇ ਸੁਆਮੀ ਤੇਊ ਤਰੇ ॥੨॥੧॥

Jap hīn ṯap hīn kul hīn karam hīn nāme ke su▫āmī ṯe▫ū ṯare ||2||1||

(Teyoo) Those (heen) bereft of (jap) remembrance of commands the Almighty; (tap heen) bereft of hardship of obeying Divine commands, (kul heen) not of high lineage – but remembered the Master, and (kram heen) bereft of good deeds – (teyoo) they (tarey = ferried across) were saved by (suaami) the Master (naamey key) of Namdev – he will also be saved. 2. 1

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ਰਾਗੁ ਗਉੜੀ ਰਵਿਦਾਸ ਜੀ ਕੇ ਪਦੇ ਗਉੜੀ ਗੁਆਰੇਰੀ   ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰਪ੍ਰਸਾਦਿ ॥

Rāg ga▫oṛī Raviḏās jī ke paḏe ga▫oṛī gu▫ārerī   Ik▫oaʼnkār saṯnām karṯā purakẖ gurparsāḏ

(Padey = stanzas) composition of Bhagat Ravidas Ji in Raga Gaurri Guaareyri. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

ਮੇਰੀ ਸੰਗਤਿ ਪੋਚ ਸੋਚ ਦਿਨੁ ਰਾਤੀ ॥   ਮੇਰਾ ਕਰਮੁ ਕੁਟਿਲਤਾ ਜਨਮੁ ਕੁਭਾਂਤੀ ॥੧॥

Merī sangaṯ pocẖ socẖ ḏin rāṯī.   Merā karam kutilṯā janam kubẖāʼnṯī. ||1||

O Creator, (din-u) day and night I keep (soch) thinking that (meyri) my company is (poch) of a low type i.e. I keep evil company and do not conform to Divine commands.

(Meyra) my (karam-u) practice is (kuttilta) deceit and my (janam-u = birth) lineage (kubhaati = bad type) low – so I have no hope to be emancipated according to the Brahmins. 1.

ਰਾਮ ਗੁਸਈਆ ਜੀਅ ਕੇ ਜੀਵਨਾ ॥   ਮੋਹਿ ਨ ਬਿਸਾਰਹੁ ਮੈ ਜਨੁ ਤੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Rām gus▫ī▫ā jī▫a ke jīvnā.   Mohi na bisārahu mai jan ṯerā. ||1|| rahā▫o.

O (raam) all-pervasive (gusaeeaa) Master of the world, you are (jeevna) the life of (jeea) all creatures.

(Mai) I am (teyra) your (jan-u = servant) devotee; please do not (bisaarh-u) forget (moh-i) me, i.e. enable me to conform to Divine virtues and commands. 1.

(Rahaau) dwell on this and contemplate.  

ਮੇਰੀ ਹਰਹੁ ਬਿਪਤਿ ਜਨ ਕਰਹੁ ਸੁਭਾਈ ॥   ਚਰਣ ਨ ਛਾਡਉ ਸਰੀਰ ਕਲ ਜਾਈ ॥੨॥

Merī harahu bipaṯ jan karahu subẖā▫ī.   Cẖaraṇ na cẖẖāda▫o sarīr kal jā▫ī. ||2||

Please (harah-u) free me of (meri) my (bipat/bipta) difficulties and (karah-u) make (jan) this servant one of (subhaaee) better nature.

May I not (chhaddau) leave your (charan) feet – remain your devotee – even when (kal) the strength of (sareer) my body (jaaee) goes i.e. my soul shall ever remember you now and after death of this body. 2.

ਕਹੁ ਰਵਿਦਾਸ ਪਰਉ ਤੇਰੀ ਸਾਭਾ ॥   ਬੇਗਿ ਮਿਲਹੁ ਜਨ ਕਰਿ ਨ ਬਿਲਾਂਬਾ ॥੩॥੧॥

Kaho Raviḏās para▫o ṯerī sābẖā.   Beg milhu jan kar na bilāʼnbā. ||3||1||

(Kah-u) says Ravidas: I (parau) place myself in (teyri) your (saabha) care.

Please (milah-u) meet (Jan) this servant (beyg-i) quickly, (kar-i na) do not (bilaamba) delay it – enable me to conform to Divine virtues and commands without hesitation. 3. 1.

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Note: The Shabad below describes a state of total satisfaction and freedom from worries. It calls it (beygum-pura) a ptown free of sorrow. In it is the eternal kingdom of One ruler and people do not even think of anyone else. This fits in with the holy congregation where only the One Almighty is praised. It leads the participants to the Creator.

ਬੇਗਮ ਪੁਰਾ ਸਹਰ ਕੋ ਨਾਉ ॥   ਦੂਖੁ ਅੰਦੋਹੁ ਨਹੀ ਤਿਹਿ ਠਾਉ ॥   ਨਾਂ ਤਸਵੀਸ ਖਿਰਾਜੁ ਨ ਮਾਲੁ ॥   ਖਉਫੁ ਨ ਖਤਾ ਨ ਤਰਸੁ ਜਵਾਲੁ ॥੧॥

Begam purā sahar ko nā▫o.   Ḏūkẖ anḏohu nahī ṯihi ṯẖā▫o.   Nāʼn ṯasvīs kẖirāj na māl.   Kẖa▫uf na kẖaṯā na ṯaras javāl. ||1||

I have a wonderful (sahar = town) state to live, it is (naau) named (beygumpura) place/state free of sorrow.

(Tihi) at that (tthau = place) state no (dookh-u) grief or (andoh-u/andeysa) apprehension.

There is neither (tasvees) anxiety of (khiraaj) taxes nor (maal-u) material things – not subject to any problems.

There is no (khauf-u) apprehension, (khataa) wrongdoing there is no (javaal-u = decline) loss of goodness and hence need for (taras-u) compassion by anyone. 1.

ਅਬ ਮੋਹਿ ਖੂਬ ਵਤਨ ਗਹ ਪਾਈ ॥   ਊਹਾਂ ਖੈਰਿ ਸਦਾ ਮੇਰੇ ਭਾਈ ॥੧॥ ਰਹਾਉ ॥

Ab mohi kẖūb vaṯan gah pā▫ī.   Ūhāʼn kẖair saḏā mere bẖā▫ī. ||1|| rahā▫o.

(Moh-i) I have (paaee) found (ab = now) this (khoob) great (vatan) country/state (gah) to be in.

(Oohaa’n) there is (khair) well-being (sadaa) forever (merey) my (bhaaee) brother – o dear, let us all be in that state. 1.

(Rahaau) dwell on this and contemplate.

ਕਾਇਮੁ ਦਾਇਮੁ ਸਦਾ ਪਾਤਿਸਾਹੀ ॥   ਦੋਮ ਨ ਸੇਮ ਏਕ ਸੋ ਆਹੀ ॥   ਆਬਾਦਾਨੁ ਸਦਾ ਮਸਹੂਰ ॥   ਊਹਾਂ ਗਨੀ ਬਸਹਿ ਮਾਮੂਰ ॥੨॥

Kā▫im ḏā▫im saḏā pāṯisāhī.   Ḏom na sem ek so āhī.   Ābāḏān saḏā mashūr.   Ūhāʼn ganī basėh māmūr. ||2||

It is a state of mind, (daaim-u) permanent (paatsaahi = kingdom) supremacy of the Almighty (kaaim-u) is established (sadaa) forever.

There is no (dom) second or (seym) third, only (s-u = that) the (eyk) One (aahi) is present.

That place is (sadaa) always (aabaadan = populated) inhabited and (mashoor) famous – people want to be in that place/state.

Those who (basah-i) dwell (oohaan) there are (gani = wealthy) rich on virtues and (maamoor) satisfied. 2.

ਤਿਉ ਤਿਉ ਸੈਲ ਕਰਹਿ ਜਿਉ ਭਾਵੈ ॥   ਮਹਰਮ ਮਹਲ ਨ ਕੋ ਅਟਕਾਵੈ ॥  ਕਹਿ ਰਵਿਦਾਸ ਖਲਾਸ ਚਮਾਰਾ ॥   ਜੋ ਹਮ ਸਹਰੀ ਸੁ ਮੀਤੁ ਹਮਾਰਾ ॥੩॥੨॥

Ŧi▫o ṯi▫o sail karahi ji▫o bẖāvai.   Mahram mahal na ko atkāvai. Kahi Raviḏās kẖalās cẖamārā.   Jo ham sahrī so mīṯ hamārā. ||3||2||

(Jiau) as they (bhaavai) like, people there one (sail karah-i = take walk) goes about (tiau tiau) whatever way s/he(bhaavai) likes – without apprehension because they act by commands of, and are protected by, the Almighty.

They are (mahram) acquainted with (mahal = royal mansion) the Divine abode and (na ko) no one (attkaavai) stops them i.e. they face no impediments in meeting the Creator.

(Kah-i) say, o Ravidas (chamaara) the cobbler, who is (khalaas) free from all bondage.

(Jo) one who is (ham-sahri = of same town) my co-inhabitant, (s-u) s/he is my friend i.e. there is no enmity in that state. 3. 2.

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥   ਗਉੜੀ ਬੈਰਾਗਣਿ ਰਵਿਦਾਸ ਜੀਉ ॥

Ik▫oaʼnkār saṯgur parsāḏ.   Ga▫oṛī bairāgaṇ Raviḏās jī▫o.

Invoking the One all-pervasive Creator who may be known by the true guru’s grace. Baani of Bhagat Ravidas Ji in Raga Gaurri Bairaagan.

Note: Human birth is like the life of a merchant. The latter is given merchandise by the business owner, sent out to trade and bring in profits, by which he is rated. If he does well, he gets respect and vice-versa. Similarly, a human being is given duties to perform in life. If s/he does according to commands s/he unites with the Creator otherwise is sent for reincarnation. Needless to say, whether as a merchant answerable to the financier or a human being accountable to the Creator, there are impediments which need to be overcome. This is the subject of the next Shabad which uses the case of the merchant as metaphor.

ਘਟ ਅਵਘਟ ਡੂਗਰ ਘਣਾ ਇਕੁ ਨਿਰਗੁਣੁ ਬੈਲੁ ਹਮਾਰ ॥   ਰਮਈਏ ਸਿਉ ਇਕ ਬੇਨਤੀ ਮੇਰੀ ਪੂੰਜੀ ਰਾਖੁ ਮੁਰਾਰਿ ॥੧॥

Gẖat avgẖat dūgar gẖaṇā ik nirguṇ bail hamār.   Ram▫ī▫e si▫o ik benṯī merī pūnjī rākẖ murār. ||1||

I am a travelling merchant. My (ghatt) path goes over (ddoogar) mountains and is (ghanaa) very (avghatt) difficult, but (hamaar) my (ik-u) only load-carrying (bail) ox is (nirgun = without qualities/strength to go over it) is not strong enough, i.e. my mind cannot overcome temptations.

I have (ik) a (beynti) supplication (siau) to (ramaee-ey) the all-pervasive Master, O (muraar-i) destroyer of evil, please (raakh) protect (meyri) my (poonji) capital i.e. help me so that I do not lose the virtues given by You, to the temptations. 1.

ਕੋ ਬਨਜਾਰੋ ਰਾਮ ਕੋ ਮੇਰਾ ਟਾਂਡਾ ਲਾਦਿਆ ਜਾਇ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Ko banjāro rām ko merā tāʼndā lāḏi▫ā jā▫e re. ||1|| rahā▫o.

Is there (ko) some (banjaaro) merchant of (raam) the Creator? (Meray) my (ttaandda) merchandise (laadia jaaey) is loaded/ready – I am looking for traders to trade with, i.e. looking for company of virtuous people. 1.

(Rahaau) dwell on this and contemplate.

ਹਉ ਬਨਜਾਰੋ ਰਾਮ ਕੋ ਸਹਜ ਕਰਉ ਬ੍ਯ੍ਯਾਪਾਰੁ ॥   ਮੈ ਰਾਮ ਨਾਮ ਧਨੁ ਲਾਦਿਆ ਬਿਖੁ ਲਾਦੀ ਸੰਸਾਰਿ ॥੨॥

Ha▫o banjāro rām ko sahj kara▫o ba▫yāpār.   Mai rām nām ḏẖan lāḏi▫ā bikẖ lāḏī sansār. ||2||

(Hau) I am (banjaaro) a merchant (ko) of (raam) the Creator and (karau byaapaar) trade (sahj) naturally i.e. I am a servant of the Almighty and conduct myself by Divine virtues and commands.

I find, I have – acquired and (laadia = loaded) carry (dhan-u) the wealth of awareness of (raam naam) Divine virtues and commands – to take with me to the hereafter, but (sansaar-i = world) the materialistic people (laadi) has load/carries (bikh = poison) vices/objects of transitory pleasure. 2.

Page 346

ਉਰਵਾਰ ਪਾਰ ਕੇ ਦਾਨੀਆ ਲਿਖਿ ਲੇਹੁ ਆਲ ਪਤਾਲੁ ॥   ਮੋਹਿ ਜਮ ਡੰਡੁ ਨ ਲਾਗਈ ਤਜੀਲੇ ਸਰਬ ਜੰਜਾਲ ॥੩॥

Urvār pār ke ḏānī▫ā likẖ leho āl paṯāl.   Mohi jam dand na lāg▫ī ṯajīle sarab janjāl. ||3||

O Chitr Gupt, (daaneea = knower) the account-keeper of deeds (urvaar = this end of world ocean) of this life and (paar = other end) in the hereafter, (likh-i leyh-u) you can write (aal pataal-u) any meaningless things.

No (ddandd-u) punishment can (laagaee) be awarded to me (jam) by Divine justice as I have (tajeeley) given up (sarab) all (janjaal) entanglements with the temptations of the world-play. 3.

ਜੈਸਾ ਰੰਗੁ ਕਸੁੰਭ ਕਾ ਤੈਸਾ ਇਹੁ ਸੰਸਾਰੁ ॥   ਮੇਰੇ ਰਮਈਏ ਰੰਗੁ ਮਜੀਠ ਕਾ ਕਹੁ ਰਵਿਦਾਸ ਚਮਾਰ ॥੪॥੧॥

Jaisā rang kasumbẖ kā ṯaisā ih sansār.   Mere ram▫ī▫e rang majīṯẖ kā kaho Raviḏās cẖamār. ||4||1||

I know that (jaisa) as is (rang-u) the colour of (kasumbh) the safflower – which is attractive but short-lived – (taisa) so are pleasures offered by temptations in (ih-u) this (sansaar-u = world) world-play.

On the other hand, (rang) love of (merey = my) my (ramaee-ey) Master is like that given (majeetth) the root of the Majeetth plant i.e. gives long-lasting comfort/peace – I have broken with the world and connected with the Master says Ravidas, (chamaar) the cobbler. 4. 1. ================

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ਗਉੜੀ ਪੂਰਬੀ ਰਵਿਦਾਸ ਜੀਉ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ga▫oṛī pūrbī Raviḏās jī▫o   Ik▫oaʼnkār saṯgur parsāḏ.

Bani of Bhagat Ravidas Ji in Raga Gaurri Poorbi. Invoking the One all-pervasive Creator who may be known by the true guru’s grace/guidance.

ਕੂਪੁ ਭਰਿਓ ਜੈਸੇ ਦਾਦਿਰਾ ਕਛੁ ਦੇਸੁ ਬਿਦੇਸੁ ਨ ਬੂਝ ॥   ਐਸੇ ਮੇਰਾ ਮਨੁ ਬਿਖਿਆ ਬਿਮੋਹਿਆ ਕਛੁ ਆਰਾ ਪਾਰੁ ਨ ਸੂਝ ॥੧॥

Kūp bẖari▫o jaise ḏāḏirā kacẖẖ ḏes biḏes na būjẖ.   Aise merā man bikẖi▫ā bimohi▫ā kacẖẖ ārā pār na sūjẖ. ||1||

(Jaisey) like (daadira) a frog (bhario) living in (koop) a well does not (boojh) know (kachh-u) anything of (deys bideys = local and foreign) what lies outside.

(Aisa) similarly (meyra) my (man) mind is so (bimohia) possessed by (bikhia = poison) pleasures from vices that it does not have (soojh) awareness of consequences (aara = this end of the world ocean) in this life and (paar-u = across) in the hereafter. 1.

ਸਗਲ ਭਵਨ ਕੇ ਨਾਇਕਾ ਇਕੁ ਛਿਨੁ ਦਰਸੁ ਦਿਖਾਇ ਜੀ ॥੧॥ ਰਹਾਉ ॥

Sagal bẖavan ke nā▫ikā ik cẖẖin ḏaras ḏikẖā▫e jī. ||1|| rahā▫o.

O (ji) revered (naaika) Master (key) of (sagal) all (bhavn) the worlds, please (dikhaaey = show) grant me (daras-u) vision of You for (ik-u) a (chin-u) moment i.e. grant me Divine virtues once – so that I can transform myself. 1.

(Rahaau) dwell on this and contemplate.

ਮਲਿਨ ਭਈ ਮਤਿ ਮਾਧਵਾ ਤੇਰੀ ਗਤਿ ਲਖੀ ਨ ਜਾਇ ॥   ਕਰਹੁ ਕ੍ਰਿਪਾ ਭ੍ਰਮੁ ਚੂਕਈ ਮੈ ਸੁਮਤਿ ਦੇਹੁ ਸਮਝਾਇ ॥੨॥

Malin bẖa▫ī maṯ māḏẖvā ṯerī gaṯ lakẖī na jā▫e.   Karahu kirpā bẖaram cẖūk▫ī mai sumaṯ ḏeh samjẖā▫e. ||2||

My (mat-i) mind so (malin bhaee = smeared with dirt) masked by the pleasures of vices that (na jaaey) it is not possible to (lakhi) understand (teyri) Your state i.e. I have become oblivious of You. Please (karah-u kripa) be kind to enable me (samjhaaey) give (s-mat-i) good sense – so that my (bhram) straying from Your commands (chooka-i) ends. 2.

ਜੋਗੀਸਰ ਪਾਵਹਿ ਨਹੀ ਤੁਅ ਗੁਣ ਕਥਨੁ ਅਪਾਰ ॥   ਪ੍ਰੇਮ ਭਗਤਿ ਕੈ ਕਾਰਣੈ ਕਹੁ ਰਵਿਦਾਸ ਚਮਾਰ ॥੩॥੧॥

Jogīsar pāvahi nahī ṯu▫a guṇ kathan apār.   Parem bẖagaṯ kai kārṇai kaho Raviḏās cẖamār. ||3||1||

(Tu-a) Your (gun) virtues are (apaar) beyond (kathan = words) description, o Master; even (jogeesar) the great Yogis cannot (paavah-I = find) know them.

You should (kahu = ask) pray (kai kaarnai) for being granted (premy) loving (bhagati) devotion, (kah-u) say, o Ravidas (chamaar) the cobbler tells himself. 3. 1.

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ਗਉੜੀ ਬੈਰਾਗਣਿ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ga▫oṛī bairāgaṇ   Ik▫oaʼnkār saṯgur parsāḏ.

 Baani of Bhagat Ravidas Ji in Raga Gauri Bairaagan. Invoking the One all-pervasive Creator who may be known by the true guru’s grace/guidance.

Note: According to Hindu belief there are four ages called Yugs or Jugs named Sat Yug, Treyta Yug, Duaapar Yug and Kali Yug. There are rituals associated with each of them; this is the subject of this Shabad.

ਸਤਜੁਗਿ ਸਤੁ ਤੇਤਾ ਜਗੀ ਦੁਆਪਰਿ ਪੂਜਾਚਾਰ ॥  ਤੀਨੌ ਜੁਗ ਤੀਨੌ ਦਿੜੇ ਕਲਿ ਕੇਵਲ ਨਾਮ ਅਧਾਰ ॥੧॥

Saṯjug saṯ ṯeṯā jagī ḏu▫āpar pūjācẖār.  Ŧīnou jug ṯīnou ḏiṛe kal keval nām aḏẖār. ||1||

Satyug was known for (sat) truthfulness, (teyta) Treyta (jagi) for performing fire sacrifices and Duaapar for (pooja-chaar) idol-worship as the way of worship.

These (tinou) three (jug) ages (direy/dirrey) stress on (tinou) these three practices but for (kal-i) Kal-i Yug (aadhaar) reliance should be on conformance to (naam) living by Divine virtues and commands. 1.

ਪਾਰੁ ਕੈਸੇ ਪਾਇਬੋ ਰੇ ॥   ਮੋ ਸਉ ਕੋਊ ਨ ਕਹੈ ਸਮਝਾਇ ॥   ਜਾ ਤੇ ਆਵਾ ਗਵਨੁ ਬਿਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Pār kaise pā▫ibo re.   Mo sa▫o ko▫ū na kahai samjẖā▫e.   Jā ṯe āvā gavan bilā▫e. ||1|| rahā▫o.

(Kaisey) how does one (paaeybo) get to (paar-u) the other end of the world ocean i.e. be united with the Creator and not be born again.

(Ko-oo na) no one (kahai) says anything (samjhaaey) to make me understand this.

What is the method (ja tey) by which (aava gavan-u = coming and going) births and deaths (bilaaey = leave) cease? 1.

(Rahaau) dwell on this and contemplate.

ਬਹੁ ਬਿਧਿ ਧਰਮ ਨਿਰੂਪੀਐ ਕਰਤਾ ਦੀਸੈ ਸਭ ਲੋਇ ॥  ਕਵਨ ਕਰਮ ਤੇ ਛੂਟੀਐ ਜਿਹ ਸਾਧੇ ਸਭ ਸਿਧਿ ਹੋਇ ॥੨॥

Baho biḏẖ ḏẖaram nirūpī▫ai karṯā ḏīsai sabẖ lo▫e.  Kavan karam ṯe cẖẖūtī▫ai jih sāḏẖe sabẖ siḏẖ ho▫e. ||2||

(Dharam) religious rituals of (bah-u) many types (niroopiai) have been prescribed and (sab) all (loey = world) people (deesai) are seen (karta = doing) performing them.

But, what I wish to know (kavan) what are those (karam) deeds (tey) with (chhotteeai) freedom which (saadhey) by overcoming them, (sabh = all) everything (sidhi) success (hoey) is obtained, i.e. freedom from vices in life and rebirth after deaths is attained. 2.  

ਕਰਮ ਅਕਰਮ ਬੀਚਾਰੀਐ ਸੰਕਾ ਸੁਨਿ ਬੇਦ ਪੁਰਾਨ ॥  ਸੰਸਾ ਸਦ ਹਿਰਦੈ ਬਸੈ ਕਉਨੁ ਹਿਰੈ ਅਭਿਮਾਨੁ ॥੩॥

Karam akram bīcẖārī▫ai sankā sun beḏ purān.  Sansā saḏ hirḏai basai ka▫un hirai abẖimān. ||3||

 (Sun-i) listening and (beechaariai) reflecting on the contents of (beyd) the Vedas and Puranas creates (sanka) doubts of (karam) good deeds and (akaram) bad deeds.

When (sansa) doubts (sad) ever (basai = dwells) is present (hirdai) in the mind, (kaun = who?) there is none to (hirai) remove (abhimaan-u = pride in self) ego from the mind. 3.

ਬਾਹਰੁ ਉਦਕਿ ਪਖਾਰੀਐ ਘਟ ਭੀਤਰਿ ਬਿਬਿਧਿ ਬਿਕਾਰ ॥  ਸੁਧ ਕਵਨ ਪਰ ਹੋਇਬੋ ਸੁਚ ਕੁੰਚਰ ਬਿਧਿ ਬਿਉਹਾਰ ॥੪॥

Bāhar uḏak pakẖārī▫ai gẖat bẖīṯar bibiḏẖ bikār.  Suḏẖ kavan par ho▫ibo sucẖ kuncẖar biḏẖ bi▫uhār. ||4||

For example: (Baahar-u = outside) the external body (pakhaareeai) is washed (udak-i) with water, whereas (ghat) the mind has (bibidh-i) numerous types of (bikaar) vices (bheetar-i) within.

(Kavan) how can the mind (hoeybo) be (sudh) purified. It is (biohaar) action (bidh-i) like (such) purification of (kunchar) an elephant – which pours dust on itself after it is given a bath – similarly people wash the body but add the vice of ego for the perceived purification. 4.

What is needed is purification of the mind which is done with the mind being enlightened with the guru’s teachings.

ਰਵਿ ਪ੍ਰਗਾਸ ਰਜਨੀ ਜਥਾ ਗਤਿ ਜਾਨਤ ਸਭ ਸੰਸਾਰ ॥  ਪਾਰਸ ਮਾਨੋ ਤਾਬੋ ਛੁਏ ਕਨਕ ਹੋਤ ਨਹੀ ਬਾਰ ॥੫॥

Rav pargās rajnī jathā gaṯ jānaṯ sabẖ sansār.  Pāras māno ṯābo cẖẖu▫e kanak hoṯ nahī bār. ||5||

(Sabh) the whole (sansaar) world i.e. everyone, (jaanat) knows that (jathaa) the way (rav-i) with the sun (pragaas = light) rising, darkness of (rajni) the night (gat-i = movement) goes/ends.

It is also believed that (hot nahi) it takes no (baar) time for (taabo/taamba) copper to (hot) become (kanak) gold (chhuey) when touched by (paaras) the metaphoric stone – that changes a base metal to gold. 5.

ਪਰਮ ਪਰਸ ਗੁਰੁ ਭੇਟੀਐ ਪੂਰਬ ਲਿਖਤ ਲਿਲਾਟ ॥  ਉਨਮਨ ਮਨ ਮਨ ਹੀ ਮਿਲੇ ਛੁਟਕਤ ਬਜਰ ਕਪਾਟ ॥੬॥

Param paras gur bẖetī▫ai pūrab likẖaṯ lilāt.  Unman man man hī mile cẖẖutkaṯ bajar kapāt. ||6||

Similarly (bheytteeai) finding the guru is like (param) the supreme (paras) touch – of Paaras as above – it changes a base mind to a virtuous one, but the guru is found by (poorab) prior (likhat) writing on (lilaatt) the forehead i.e. by wishing to learn.

Then (kapaatt) gate to the mind which is (bajar) hard-to-open, (chhuttkat = removed) opens and (unman man) the longing mind (miley) finds the Creator (man hi) in the mind itself. 6.

ਭਗਤਿ ਜੁਗਤਿ ਮਤਿ ਸਤਿ ਕਰੀ ਭ੍ਰਮ ਬੰਧਨ ਕਾਟਿ ਬਿਕਾਰ ॥  ਸੋਈ ਬਸਿ ਰਸਿ ਮਨ ਮਿਲੇ ਗੁਨ ਨਿਰਗੁਨ ਏਕ ਬਿਚਾਰ ॥੭॥

Bẖagaṯ jugaṯ maṯ saṯ karī bẖaram banḏẖan kāt bikār.  So▫ī bas ras man mile gun nirgun ek bicẖār. ||7||

With the guru’s teachings, (bandhan) bondage to (bhram) delusion and (bikaar) vices (kaatt-i) is cut/removed, one adopts the correct (jugat-i) method of (bhagat-i) devotion/obedience and (sat kar-i) makes it firm (mat-i) in the mind.

(Soee) only that person (miley) finds (eyk) the One (nirgun) the formless Creator in whose mind (ras-i) love for the Almighty (bas-i) abides and s/he (bichaar) contemplates on Divine virtues. 7.

ਅਨਿਕ ਜਤਨ ਨਿਗ੍ਰਹ ਕੀਏ ਟਾਰੀ ਨ ਟਰੈ ਭ੍ਰਮ ਫਾਸ ॥  ਪ੍ਰੇਮ ਭਗਤਿ ਨਹੀ ਊਪਜੈ ਤਾ ਤੇ ਰਵਿਦਾਸ ਉਦਾਸ ॥੮॥੧॥

Anik jaṯan nigrėh kī▫e tārī na tarai bẖaram fās.  Parem bẖagaṯ nahī ūpjai ṯā ṯe Raviḏās uḏās. ||8||1||

One may (jatan keeey) try to (nigrah) control the sensory organs but (phaas = noose) bondage to (bhram) delusion is not (ttrai) removed (ttaari) by trying.

Loving devotion to the Almighty does not develop this way and Ravidas (udaas = withdrawn) has given up these methods. 8. 1.

This completes Raga Gaurri the longest Raag in SGGS.

SGGS pp 343-345, Gaurri Thiti and Vaar Sat Kabir Ji (Complete).

Note: The composition Thiti refers to the numbering of days of the lunar cycle. There are two phases of the moon – waxing or increasing, and waning or decreasing size of the moon – each of fifteen days starting with Ekam or first. Distinction between the two is made by the suffix ‘Sudi’ in the increasing phase and ‘Vadi’ in the decreasing one. The increasing phase ends on the full moon day/night called Poornima or Pooranmaashi while the deceasing phase ends in no moon/moonless day/night called Amaavas or Masia. In the Sikh faith the days on the lunar calendar have no spiritual significance to promote rituals like baths and fasts or superstitions like lucky or unlucky numbers.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ

Invoking the One all-pervasive Creator who may be known by the true guru’s grace

ਰਾਗੁ ਗਉੜੀ ਥਿਤੀ ਕਬੀਰ ਜੀ ਕੀ ॥

Rāg ga▫oṛī thiṯīʼn Kabīr jī kī

Baani of Bhagat Kabir Ji in Raga Gaurri describing the lunar calendar

ਸਲੋਕੁ ॥  ਪੰਦ੍ਰਹ ਥਿਤੀਂ ਸਾਤ ਵਾਰ ॥   ਕਹਿ ਕਬੀਰ ਉਰਵਾਰ ਨ ਪਾਰ ॥

Salok   Panḏrėh thiṯīʼn sāṯ vār   Kahi Kabīr urvār na pār

(Slok-u) prologue There are (pandrah) fifteen (thitee’n) days of the lunar calendar – taken twice in one lunar cycle – and (saat) seven (vaar) days of the week.

Says Kabir: People believe in superstitions based on them but are of (na) no help (urvaar = this end) here in life or (paar = far end) in the hereafter.

ਸਾਧਿਕ ਸਿਧ ਲਖੈ ਜਉ ਭੇਉ ॥   ਆਪੇ ਕਰਤਾ ਆਪੇ ਦੇਉ ॥੧॥

Sāḏẖik siḏẖ lakẖai ja▫o bẖe▫o   Āpe karṯā āpe ḏe▫o ||1||

What is needed is to focus on the virtues of the Almighty. (Jau) if (saadhik) the seeker and (sidh) the accomplished saint (lakhai) understands (bheyo = mystery) the truth; s/he realises that the Almighty is (aapey) IT-self (karta) the Creator and IT-self (deyo) the Divine power/Master, i.e. the Creator has set up a system of natural laws which govern everything – there are no suspicious or inauspicious days. 1.

ਥਿਤੀਂ ॥   ਅੰਮਾਵਸ ਮਹਿ ਆਸ ਨਿਵਾਰਹੁ ॥   ਅੰਤਰਜਾਮੀ ਰਾਮੁ ਸਮਾਰਹੁ ॥

Thiṯīʼn   Ammāvas mėh ās nivārahu   Anṯarjāmī rām samārahu

 (Thitee’n) count of the days/nights of the lunar calendar. Learning from (amaavas) the moonless night – when one cannot see anything; (nivaarah-u) give up all (aas) expectations from the world, and

(samaarh-u) remember conform to commands of (raam-u) the all-pervasive Creator (antarjaami) who is present in, and knows, every mind.

ਜੀਵਤ ਪਾਵਹੁ ਮੋਖ ਦੁਆਰ ॥   ਅਨਭਉ ਸਬਦੁ ਤਤੁ ਨਿਜੁ ਸਾਰ ॥੧॥

Jīvaṯ pāvhu mokẖ ḏu▫ār   Anbẖa▫o sabaḏ ṯaṯ nij sār ||1||

With this focus, you can (paavah-u = attain) get through (duaar) the gate of, (mokh) salvation/freedom from ego, (jeevat = while alive) in life and union with God after birth.

And have (anbhau) the experience of (sabad-u) Divine Word, (tat-u) the essence/Divine commands (saar) support for (nij-u) the self, i.e. be guided by Naam/Divine commands from within. 1.

ਚਰਨ ਕਮਲ ਗੋਬਿੰਦ ਰੰਗੁ ਲਾਗਾ ॥   ਸੰਤ ਪ੍ਰਸਾਦਿ ਭਏ ਮਨ ਨਿਰਮਲ ਹਰਿ ਕੀਰਤਨ ਮਹਿ ਅਨਦਿਨੁ ਜਾਗਾ ॥੧॥ ਰਹਾਉ ॥

Cẖaran kamal gobinḏ rang lāgā   Sanṯ parsāḏ bẖa▫e man nirmal har kīrṯan mėh an▫ḏin jāgā ||1|| rahā▫o

One who (laaga) bears (rang-u) love for (charan kamal) lotus feet of (gobind) the Master of the universe i.e. obeys Divine commands. S/he seeks the guru and (prasaad-i) with grace/guidance of (sant) the guru his/her (man) mind is (nirmal) purified of ego; s/he (andin-u = everyday) ever (jaaga = awake) engages (ma hi) in (keertan) praising/emulating Divine virtues. 1.

(Rahaau) dwell on this and contemplate.

ਪਰਿਵਾ ਪ੍ਰੀਤਮ ਕਰਹੁ ਬੀਚਾਰ ॥   ਘਟ ਮਹਿ ਖੇਲੈ ਅਘਟ ਅਪਾਰ ॥  ਕਾਲ ਕਲਪਨਾ ਕਦੇ ਨ ਖਾਇ ॥   ਆਦਿ ਪੁਰਖ ਮਹਿ ਰਹੈ ਸਮਾਇ ॥੨॥

Parivā parīṯam karahu bīcẖār   Gẖat mėh kẖelai agẖat apār Kāl kalpanā kaḏe na kẖā▫e   Āḏ purakẖ mėh rahai samā▫e ||2||

Learning from (pariva) the first day – the numeral ‘1’. (Karah-u beechaar) reflect on the virtues of (preetam) the Beloved One Master.

God is IT-self (aghatt) without a body and (apaar) Infinite but (kheylai = plays) is present (ma hi) in – and directs actions of (ghatt = body) the creatures.

One who realises the Master within (rahai) remains (samaaey-i) absorbed in (aad-i purakh = Primal Being) the Creator.

(Kalpana) thoughts/ of (kaal) death (kadey na) never (khaaey-i = eat) worry him/her i.e. one who recognizes the Master within, lives by Divine commands, and can never be tortured by the messengers of death, or sent for reincarnation. 2.

ਦੁਤੀਆ ਦੁਹ ਕਰਿ ਜਾਨੈ ਅੰਗ ॥   ਮਾਇਆ ਬ੍ਰਹਮ ਰਮੈ ਸਭ ਸੰਗ ॥  ਨਾ ਓਹੁ ਬਢੈ ਨ ਘਟਤਾ ਜਾਇ ॥   ਅਕੁਲ ਨਿਰੰਜਨ ਏਕੈ ਭਾਇ ॥੩॥

Ḏuṯī▫ā ḏuh kar jānai ang   Mā▫i▫ā barahm ramai sabẖ sang Nā oh badẖai na gẖatṯā jā▫e   Akul niranjan ekai bẖā▫e ||3||

Learning from (duteea) the second day – the numeral 2. One should (jaanai) understand that the world has (duh) two (ang) organs.

One is (maaia) the world-play, and the second (brahm) the Creator and it (ramai = pervades) is present (sang = with) in (sabh) all.

Whereas the material world grows and perishes, the Creator neither (baddhai = increases) grows nor the balance lifespan (ghatt-ta jaaey-i) keeps reducing, i.e. is eternal/imperishable.

Unlike the creatures, IT is (akul) without a lineage i.e. unborn, and (niranjan) unstained/untouched by the happenings in the world-play; IT ever remains (eykai bhaaey-i) the same/unchanging. 3.

ਤ੍ਰਿਤੀਆ ਤੀਨੇ ਸਮ ਕਰਿ ਲਿਆਵੈ ॥   ਆਨਦ ਮੂਲ ਪਰਮ ਪਦੁ ਪਾਵੈ ॥ ਸਾਧਸੰਗਤਿ ਉਪਜੈ ਬਿਸ੍ਵਾਸ ॥   ਬਾਹਰਿ ਭੀਤਰਿ ਸਦਾ ਪ੍ਰਗਾਸ ॥੪॥

Ŧariṯī▫ā ṯīne sam kar li▫āvai   Ānaḏ mūl param paḏ pāvai Sāḏẖsangaṯ upjai bisvās   Bāhar bẖīṯar saḏā pargās ||4||

Learning from (triteeaa) the third day – the numeral 3. A person should dissolve (teeney) the three attributes of ego – Tamas – inertia/ignorance; Rajas – passion/performance; and Sattva = good actions to get fame – and (kar-i liaavai) bring about (sam = equal) one unchanging state of freedom from ego.

Such a person (paavai) attains (param) the most exalted (pad-u) state of freedom from ego, (mool = root) the source of (aanad/anand) bliss.

This (bisvaas = belief) faith (upjai) develops (sadhsangat-i) with company/guidance of the guru; by which one obtains (pargaas = light) awareness of presence of the Creator (baahar-i) outside in nature as well as (bheetar-i = inside) in the body. 4.

ਚਉਥਹਿ ਚੰਚਲ ਮਨ ਕਉ ਗਹਹੁ ॥   ਕਾਮ ਕ੍ਰੋਧ ਸੰਗਿ ਕਬਹੁ ਨ ਬਹਹੁ ॥  ਜਲ ਥਲ ਮਾਹੇ ਆਪਹਿ ਆਪ ॥   ਆਪੈ ਜਪਹੁ ਆਪਨਾ ਜਾਪ ॥੫॥

Cẖa▫othahi cẖancẖal man ka▫o gahhu   Kām kroḏẖ sang kabahu na bahhu Jal thal māhe āpėh āp   Āpai japahu āpnā jāp ||5||

Learning from (chauthey) the fourth day – the numeral 4. (Gahah-u) get hold (kau) of (chanchal) the fickle (man) mind.

(Kabah-u na) never (bahah-u) sit (sang-i) in the company of, i.e. overcome, (kaam) lust and (krodh) wrath.

The Creator (aapah-i aap = only itself) alone is present (maahey) in (jal) water and in/on (thal) land – and within all bodies.

(Aapai = self) IT causes everyone/thing to (japah-u) remember/conform to (aapna = own) ITs commands/natural laws, actually IT (jaap) recounts IT’s (aapna) own virtues, i.e. everything happens by natural system set up by the Divine. 5.

ਪਾਂਚੈ ਪੰਚ ਤਤ ਬਿਸਥਾਰ ॥   ਕਨਿਕ ਕਾਮਿਨੀ ਜੁਗ ਬਿਉਹਾਰ ॥  ਪ੍ਰੇਮ ਸੁਧਾ ਰਸੁ ਪੀਵੈ ਕੋਇ ॥   ਜਰਾ ਮਰਣ ਦੁਖੁ ਫੇਰਿ ਨ ਹੋਇ ॥੬॥

Pāʼncẖai pancẖ ṯaṯ bisthār   Kanik kāminī jug bi▫uhār Parem suḏẖā ras pīvai ko▫e   Jarā maraṇ ḏukẖ fer na ho▫e ||6||

Learning from (paanchai) the fifth day – the numeral 5. All (bisthaar = expanse) existence comprises of (panch) five elements – soil, water, air, fire/energy and sky/space – and people remain entangled with physical existence that can be seen.

In this (jug) age – human birth – people (biohaar = dealings) think/act for (kanik = gold) wealth and (kaamini = woman) physical pleasures.

(Koey-i) some rare person (peevai) drinks (sudhaa ras-u) the elixir of Creator’s (preym) love, i.e. conforms to Divine commands.

(Jaraa = old age) weakness causing (maran = death) to fall prey to vices, the resultant (dukh-u) pain of separation from the Creator and (pheyr-i) cycles of births and death does not (hoey) happen to him/her. 6.

ਛਠਿ ਖਟੁ ਚਕ੍ਰ ਛਹੂੰ ਦਿਸ ਧਾਇ ॥   ਬਿਨੁ ਪਰਚੈ ਨਹੀ ਥਿਰਾ ਰਹਾਇ ॥ ਦੁਬਿਧਾ ਮੇਟਿ ਖਿਮਾ ਗਹਿ ਰਹਹੁ ॥   ਕਰਮ ਧਰਮ ਕੀ ਸੂਲ ਨ ਸਹਹੁ ॥੭॥

Cẖẖaṯẖ kẖat cẖakar cẖẖahū▫aʼn ḏis ḏẖā▫e   Bin parcẖai nahī thirā rahā▫e Ḏubiḏẖā met kẖimā gėh rahhu   Karam ḏẖaram kī sūl na sahhu ||7||

Learning from (chhatth-i) the sixth day – the numeral 6. People engage in (khatt) the six (chakr) rituals – namely giving alms, taking alms, teaching, learning, performing Yagya/fire sacrifices and getting them performed -; for this they (dhaaey-i) run (chhahoo’n) in six (dis) directions i.e. they are not focused on one direction of remembrance of the Creator – their minds remain unstable.

However, (bin-u) without (parchai) acquainting with one thing to focus on, a person (nahi) cannot (rahaaey-i) be (thiraa = stable) at peace.

One should (meytt-i) efface (dubidha) duality from the mind; also (gah-i rahah-u = hold on to) ask for (khima = forgiveness) forgiveness for transgressions, rather than – .

(Sahah-u) bear (sool) the thorn of performing (karam dharam) religious rituals, i.e. shed ego/forsake rituals and conform to Naam/Divine commands. 7.

ਸਾਤੈਂ ਸਤਿ ਕਰਿ ਬਾਚਾ ਜਾਣਿ ॥   ਆਤਮ ਰਾਮੁ ਲੇਹੁ ਪਰਵਾਣਿ ॥  ਛੂਟੈ ਸੰਸਾ ਮਿਟਿ ਜਾਹਿ ਦੁਖ ॥   ਸੁੰਨ ਸਰੋਵਰਿ ਪਾਵਹੁ ਸੁਖ ॥੮॥

Sāṯaiʼn saṯ kar bācẖā jāṇ   Āṯam rām leho parvāṇ Cẖẖūtai sansā mit jāhi ḏukẖ   Sunn sarovar pāvhu sukẖ ||8||

Learning from (saatai’n) the seventh day – the numeral 7. (Kar-i jaan = consider) believe in (baaacha/bachan = word) the guru’s word (sat-i) as the truth, i.e. obey,

And (leyh-u) obtained/be, (parvaan-i) approved by (aatam raam-u) the Almighty for union.

Your (sansa) anxiety will (chhootai) leave and (dukh) pain of separation from the Almighty (mitt-i jaahi = effaced) end.

You will (paavh-u) obtain (sukh) comfort/peace in (sunn) the still (sarovar) pool i.e. settle down, by merger with the Supreme Spirit, the Creator. 8.

ਅਸਟਮੀ ਅਸਟ ਧਾਤੁ ਕੀ ਕਾਇਆ ॥   ਤਾ ਮਹਿ ਅਕੁਲ ਮਹਾ ਨਿਧਿ ਰਾਇਆ ॥ ਗੁਰ ਗਮ ਗਿਆਨ ਬਤਾਵੈ ਭੇਦ ॥   ਉਲਟਾ ਰਹੈ ਅਭੰਗ ਅਛੇਦ ॥੯॥

Astamī asat ḏẖāṯ kī kā▫i▫ā   Ŧā mėh akul mahā niḏẖ rā▫i▫ā Gur gam gi▫ān baṯāvai bẖeḏ   Ultā rahai abẖang acẖẖeḏ ||9||

Learning from (asttmi) the eighth day – the numeral 8. The body is made (ki) of (astt) eight (dhaat) elements, namely skin, bones, arteries, muscles, hair, blood, fat and semen.

(Ta mah-i) in it abides (akul = without lineage) the Eternal (raaia) Master of (mahaa nidh-i) great treasures i.e. priceless Divine virtues are present in the mind.

When one (gam) approaches (guru) the guru, he (bataavai = tells) makes (giaan) aware about (bheyd) the mysteries/virtues of the Master.

The mind then (ultta rahai) turns away – from temptations of the world-play – to focus on the Almighty and (rahai) remains (abhang = unbroken, achheyd = without holes) free of wrongdoings.

ਨਉਮੀ ਨਵੈ ਦੁਆਰ ਕਉ ਸਾਧਿ ॥   ਬਹਤੀ ਮਨਸਾ ਰਾਖਹੁ ਬਾਂਧਿ ॥  ਲੋਭ ਮੋਹ ਸਭ ਬੀਸਰਿ ਜਾਹੁ ॥   ਜੁਗੁ ਜੁਗੁ ਜੀਵਹੁ ਅਮਰ ਫਲ ਖਾਹੁ ॥੧੦॥

Na▫umī navai ḏu▫ār ka▫o sāḏẖ Bahṯī mansā rākẖo bāʼnḏẖ Lobẖ moh sabẖ bīsar jāhu   Jug jug jīvhu amar fal kẖāhu ||10||

Learning from (naumi) the ninth day – the numeral 9. (Saadh-i) control (navai) all the nine (duaar = gates) openings – two eyes, two ears, two nostrils, one mouth, one genital and one anus – from temptations of the world.

And thus (raakhah-u baa’ndh-i = keep tied) restrain (bahti) the flowing (mansa) desires/thoughts arising from the temptations experienced by the sensory organs.

(Sabh) all vices like (lobh) greed and (moh) attachments caused by the temptations (beesar-i jaah-u) will be forgotten i.e. will not afflict.

And you will (khaahu = eats) obtain (phal = fruit) the reward of (amar) immortality – of not to keep dying and be born again and again – but (jeevah-u) live (jug-u jug-u = age after age) eternally merged in the Creator. 10.

Page 344

ਦਸਮੀ ਦਹ ਦਿਸ ਹੋਇ ਅਨੰਦ ॥   ਛੂਟੈ ਭਰਮੁ ਮਿਲੈ ਗੋਬਿੰਦ ॥  ਜੋਤਿ ਸਰੂਪੀ ਤਤ ਅਨੂਪ ॥   ਅਮਲ ਨ ਮਲ ਨ ਛਾਹ ਨਹੀ ਧੂਪ ॥੧੧॥

Ḏasmī ḏah ḏis ho▫e anand   Cẖẖūtai bẖaram milai gobinḏ Joṯ sarūpī ṯaṯ anūp   Amal na mal na cẖẖāh nahī ḏẖūp ||11||

Learning from (dasmi) the tenth day – the number 10. When we believe that the Creator is all-pervasive then Divine (anand) bliss is (hoe) is experienced (dah dis = ten directions) wherever we are.

This happens when (bharam-u) doubt about God’s presence (chhoottai) leaves and (gobind) the Master of the universe (milai = found) seen everywhere.

(Tat = reality) the Almighty (saroopi) in the form of (jot-i = light) Spirit is (anoop) unique – unlike the concept of physical God.

IT is (a-mal) stainless having no (mal) filth/touch of the world-play; neither (chhah) shade nor (dhoop) sunlight, i.e. the Almighty is unchanging in one stable state. 11.

ਏਕਾਦਸੀ ਏਕ ਦਿਸ ਧਾਵੈ ॥   ਤਉ ਜੋਨੀ ਸੰਕਟ ਬਹੁਰਿ ਨ ਆਵੈ ॥ ਸੀਤਲ ਨਿਰਮਲ ਭਇਆ ਸਰੀਰਾ ॥   ਦੂਰਿ ਬਤਾਵਤ ਪਾਇਆ ਨੀਰਾ ॥੧੨॥

Ėkāḏasī ek ḏis ḏẖāvai Ŧa▫o jonī sankat bahur na āvai Sīṯal nirmal bẖa▫i▫ā sarīrā   Ḏūr baṯāvaṯ pā▫i▫ā nīrā ||12||

 Learning from (eykaadasi) day ten-plus-one – the numeral 1. When one’s mind (dhaavai) runs in (eyk) one (dis) direction i.e. is focused on the One Creator – and conforms to Divine virtues and commands.

(Tau) then (sankatt) tribulations of (janam) birth – and deaths – are not (aavai = come) faced (bahur-i) again. His/her (sareera) body remains (nirmal = pure) free of wrongdoings – thus has no apprehensions of retribution – and remains (seetal = cool) at peace.

The Creator who people (bataavat) say is (door-i) far, is (paaia) found (neera) near – within. 12.

ਬਾਰਸਿ ਬਾਰਹ ਉਗਵੈ ਸੂਰ ॥   ਅਹਿਨਿਸਿ ਬਾਜੇ ਅਨਹਦ ਤੂਰ ॥ ਦੇਖਿਆ ਤਿਹੂੰ ਲੋਕ ਕਾ ਪੀਉ ॥   ਅਚਰਜੁ ਭਇਆ ਜੀਵ ਤੇ ਸੀਉ ॥੧੩॥

Bāras bārah ugvai sūr   Ahinis bāje anhaḏ ṯūr Ḏekẖi▫ā ṯihū▫aʼn lok kā pī▫o   Acẖraj bẖa▫i▫ā jīv ṯe sī▫o ||13||

Learning from (baaras) the twelfth day – the number 12, continuing from the previous verse. When the Creator is found within, the mind is illuminated as if (baarah) twelve (soor) suns (ugvai) have risen.

The mind experiences (anhad) continuous (baajey) playing of (toor) trumpets (ahnis-i) day and night i.e. the mind hears continuous celestial music – the soul resonates with the Supreme Spirit.

Thus is (deykhia) seen (peeo) the Beloved Master of (tihoo’n lok = three worlds) the world – within the mind.

Then this (acharaj-u) wonder occurs; (jeev) the soul (bhaia) becomes (seeo = shiv) like the Divine Spirit – with resonance/merger. 13.

ਤੇਰਸਿ ਤੇਰਹ ਅਗਮ ਬਖਾਣਿ ॥   ਅਰਧ ਉਰਧ ਬਿਚਿ ਸਮ ਪਹਿਚਾਣਿ ॥ ਨੀਚ ਊਚ ਨਹੀ ਮਾਨ ਅਮਾਨ ॥   ਬਿਆਪਿਕ ਰਾਮ ਸਗਲ ਸਾਮਾਨ ॥੧੪॥

Ŧeras ṯerah agam bakẖāṇ   Araḏẖ uraḏẖ bicẖ sam pėhcẖāṇNīcẖ ūcẖ nahī mān amān   Bi▫āpik rām sagal sāmān ||14||

Learning from (teyras-i) the thirteenth day – the number 13. (Teyrah) the thirteen texts (bakhaan) proclaim that the Creator is (agam) is beyond reach/comprehension.

But one can (pahchaan-i) recognise IT (sam) equally present (bich-i) in (aradh) the nether regions to (uradh = above) the sky i.e. the Creator pervades all places.

Hence for those who believe in the Creator, there is no (neech) low, (ooch) high, (maan) honourable or (a-maan) dishonourable,

Because, (raam) the all-pervasive Master (biaapik) pervades (saamaan) equally in (sagal) all 14

ਚਉਦਸਿ ਚਉਦਹ ਲੋਕ ਮਝਾਰਿ ॥   ਰੋਮ ਰੋਮ ਮਹਿ ਬਸਹਿ ਮੁਰਾਰਿ ॥  ਸਤ ਸੰਤੋਖ ਕਾ ਧਰਹੁ ਧਿਆਨ ॥   ਕਥਨੀ ਕਥੀਐ ਬ੍ਰਹਮ ਗਿਆਨ ॥੧੫॥

Cẖa▫uḏas cẖa▫oḏah lok majẖār   Rom rom mėh basėh murār Saṯ sanṯokẖ kā ḏẖarahu ḏẖi▫ān   Kathnī kathī▫ai barahm gi▫ān ||15||

Learning (chaudas-i) from the fourteenth day – the number 14. The Creator is present in (chaudah lok = fourteen worlds) the whole universe.

(Muraar-i = destroyer of evil) the Master (basah-i) dwells (mah-i) in (rom rom) every hair i.e. is present in every minute existence.

(Dharah-u) keep (dhiaan) your focus on (sat) truthful conduct (santokh = contentment) willing conformance to Divine commands.

Then one’s (kathni) words/speech (katheeai = speak) display (brahm giaan = Divine knowledge) awareness of the Creator – and look to none else. 15.

ਪੂਨਿਉ ਪੂਰਾ ਚੰਦ ਅਕਾਸ ॥   ਪਸਰਹਿ ਕਲਾ ਸਹਜ ਪਰਗਾਸ ॥  ਆਦਿ ਅੰਤਿ ਮਧਿ ਹੋਇ ਰਹਿਆ ਥੀਰ ॥   ਸੁਖ ਸਾਗਰ ਮਹਿ ਰਮਹਿ ਕਬੀਰ ॥੧੬॥

Pūni▫o pūrā cẖanḏ akās Pasrahi kalā sahj pargās Āḏ anṯ maḏẖ ho▫e rahi▫ā thīr   Sukẖ sāgar mėh ramėh Kabīr ||16||

Learning from (Puniau) the full moon night when (poora) the full (chand) moon shows in (akaas) the sky.

Similarly (kalaa) the powers/laws of the Almighty (sahj) naturally (pasrah-i = spread) apply and (pargaas = show) manifest everywhere.

The Almighty (hoey rahia) is present (theer = stable) unchanged from (aad-i) beginning through (madh-i = middle) all along (ant-i) till the end – at individual level from beginning to end of life.

Kabir (ramah-i) remains absorbed (mah-i) in that (saagar) ocean/source of (sukh) comfort/peace. 16.

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥   ਰਾਗੁ ਗਉੜੀ ਵਾਰ ਕਬੀਰ ਜੀਉ ਕੇ ੭ ॥

Ik▫oaʼnkār saṯgur parsāḏ   Rāg ga▫oṛī vār Kabīr jī▫o ke 7

Invoking the One all-pervasive Creator who may be known by the true guru’s grace Bani of Bhagat Kabir Ji in Raag Gauri describing the seven days of the week

ਬਾਰ ਬਾਰ ਹਰਿ ਕੇ ਗੁਨ ਗਾਵਉ ॥   ਗੁਰ ਗਮਿ ਭੇਦੁ ਸੁ ਹਰਿ ਕਾ ਪਾਵਉ ॥੧॥ ਰਹਾਉ ॥

Bār bār har ke gun gāva▫o   Gur gam bẖeḏ so har kā pāva▫o. ||1|| rahā▫o

Let us (gaavau = sing) praise and emulate (gun) virtues (key) of (har-i) the Almighty.

(Gam-i = reach out) seek (guru) the guru and follow his teachings to (paavau) obtain (bheyd = mystery) awareness of virtues of the Master. 1.

(Rahaau) dwell on this and contemplate.

ਆਦਿਤ ਕਰੈ ਭਗਤਿ ਆਰੰਭ ॥   ਕਾਇਆ ਮੰਦਰ ਮਨਸਾ ਥੰਭ ॥  ਅਹਿਨਿਸਿ ਅਖੰਡ ਸੁਰਹੀ ਜਾਇ ॥   ਤਉ ਅਨਹਦ ਬੇਣੁ ਸਹਜ ਮਹਿ ਬਾਇ ॥੧॥

Āḏiṯ karai bẖagaṯ ārambẖ   Kā▫i▫ā manḏar mansā thambẖ Ahinis akẖand surhī jā▫e   Ŧa▫o anhaḏ beṇ sahj mėh bā▫e ||1||

One should (karai aarambh) begin i.e. engage in (bhagat-i) devotion (aad-it) on the very first day of the week, Sunday i.e. not wait to praise and follow Divine virtues and commands later in life.

One should consider (kaaia) the body as (mandar) a house and (mansa) thought of the Creator its (tha’mbh) pillars i.e. conduct the self, according to Divine virtues and commands.

With this (surhi/surat) the consciousness (jaaey = goes) keeps focus on the Almighty (ahinis-i) day and night.

(Tau) then (beyn-u = a musical instrument) celestial musical (baaey) plays (andhad) incessantly (sahj ma hi = effortlessly) naturally i.e. the consciousness intuitively resonates with/conforms to Divine words/commands. 1.

ਸੋਮਵਾਰਿ ਸਸਿ ਅੰਮ੍ਰਿਤੁ ਝਰੈ ॥   ਚਾਖਤ ਬੇਗਿ ਸਗਲ ਬਿਖ ਹਰੈ ॥  ਬਾਣੀ ਰੋਕਿਆ ਰਹੈ ਦੁਆਰ ॥   ਤਉ ਮਨੁ ਮਤਵਾਰੋ ਪੀਵਨਹਾਰ ॥੨॥

Somvār sas amriṯ jẖarai   Cẖākẖaṯ beg sagal bikẖ harai Baṇī roki▫ā rahai ḏu▫ār   Ŧa▫o man maṯvāro pīvanhār ||2||

With the above (somvaar = Monday, the next day) the next thing that happens is the experience of cool (a’mmrit-u) life-giving elixir (jharai) falls from (sas-i) the moon, i.e. conformance to Divine commands brings coolness/peace.

(Chaakhat = tasting) by drinking this nectar, i.e. awareness of Naam/Divine virtues and commands, (sagal) all (bikh) vices are (beyg-i) quickly removed from the mind.

By following (baani = words) guidance of the guru, the mind (rahai) remains (rokia) restrained (duaar = home) within, i.e. remains focused on God within.

(Tau) then (man-u) the mind (pee vanhaar) drinks the nectar and remains (matvaaro) intoxicated – with love of the Divine. 2.

Note: Vices in the world-play always keep tempting the human mind. To protect ourselves it is essential that their ways are understood and steps taken for protection. In another Shabad Bhagat Kabir says:

ਗੁਰਿ ਦਿਖਲਾਈ ਮੋਰੀ ॥   ਜਿਤੁ ਮਿਰਗ ਪੜਤ ਹੈ ਚੋਰੀ ॥   ਮੂੰਦਿ ਲੀਏ ਦਰਵਾਜੇ ॥   ਬਾਜੀਅਲੇ ਅਨਹਦ ਬਾਜੇ ॥੧॥

Gur ḏikẖlā▫ī morī   Jiṯ mirag paṛaṯ hai cẖorī   Mūnḏ lī▫e ḏarvāje   Bājī▫ale anhaḏ bāje ||1||

The guru showed me (mori = hole) my weaknesses,

Through which the beasts (parat) enter to steal – virtues from the mind;

I have closed the points of entry;

Now the music plays incessantly i.e. I enjoy undisturbed peace of mind. 1. Kabir, p 656.

Back to the verse

ਮੰਗਲਵਾਰੇ ਲੇ ਮਾਹੀਤਿ ॥   ਪੰਚ ਚੋਰ ਕੀ ਜਾਣੈ ਰੀਤਿ ॥ ਘਰ ਛੋਡੇਂ ਬਾਹਰਿ ਜਿਨਿ ਜਾਇ ॥   ਨਾਤਰੁ ਖਰਾ ਰਿਸੈ ਹੈ ਰਾਇ ॥੩॥

Mangalvāre le māhīṯ   Pancẖ cẖor kī jāṇai rīṯ Gẖar cẖẖodeʼn bāhar jin jā▫e   Nāṯar kẖarā risai hai rā▫e ||3||

One should (ley) take this is (maaheet-i = reality) the message (mangalvaarey) from Tuesday.

(Jaanai = know) understand (reet-i = tradition) the methods of attack of (panch) the five (chor) thieves – the five vices of lust, wrath, greed, attachment to things transitory and vanity.

(Jin-i) do not (chhoddey’n) leave (ghar) home (jaaey) to go (baahar-i) outside I .e not focus on Naam within and look elsewhere

(Naatur) otherwise (raai) the Master is (kharaa) very (risai) annoyed i.e. you shall move away from God within. 3.

ਬੁਧਵਾਰਿ ਬੁਧਿ ਕਰੈ ਪ੍ਰਗਾਸ ॥   ਹਿਰਦੈ ਕਮਲ ਮਹਿ ਹਰਿ ਕਾ ਬਾਸ ॥  ਗੁਰ ਮਿਲਿ ਦੋਊ ਏਕ ਸਮ ਧਰੈ ॥   ਉਰਧ ਪੰਕ ਲੈ ਸੂਧਾ ਕਰੈ ॥੪॥

Buḏẖvār buḏẖ karai pargās   Hirḏai kamal mėh har kā bās Gur mil ḏo▫ū ek sam ḏẖarai   Uraḏẖ pank lai sūḏẖā karai ||4||

(Budhvaar-i) by Wednesday. One who (karai pragaas) illuminates (budh-i = intellect) mind/understanding – with the guru’s teachings,. finds that (baas) abode of (hari) the Almighty is (mah-i) in (hirdai kamal) the mind lotus i.e. the Creator abides in a pure mind untouched by vices – like the lotus remains untouched by water and mud.

Such a person (mil-i) finds/follow the guru and (dharai) places (do-oo) the two – the Master and the mind – (same) together i.e. s/he conforms to commands of the Almighty.

S/he (karai) causes (pank) the lotus flower which was (uradh) upside down/drooping to be (soodha) upright i.e. the mind withering due to vices is rejuvenated to overcome them and live by Divine virtues and commands. 4.

ਬ੍ਰਿਹਸਪਤਿ ਬਿਖਿਆ ਦੇਇ ਬਹਾਇ ॥   ਤੀਨਿ ਦੇਵ ਏਕ ਸੰਗਿ ਲਾਇ ॥ ਤੀਨਿ ਨਦੀ ਤਹ ਤ੍ਰਿਕੁਟੀ ਮਾਹਿ ॥   ਅਹਿਨਿਸਿ ਕਸਮਲ ਧੋਵਹਿ ਨਾਹਿ ॥੫॥

Barihaspaṯ bikẖi▫ā ḏe▫e bahā▫e   Ŧīn ḏev ek sang lā▫e  Ŧīn naḏī ṯah ṯarikutī māhi   Ahinis kasmal ḏẖovėh nāhi ||5||

(Brihaspat-i) by Thursday, one should (dey-i bahaaey) cause flow-out of (bikhia) evils from the mind.

Give up thoughts of (teen deyv = three gods) the Hindu trinity and (laaey) fix the mind (sang) with (eyk) the One Master, i.e. stop believing that anyone but God/Divine laws can cause things to happen.

Wherever there are (teen-i) the three (nadi) streams of the trinity, (tah) there one remains (naah-i) in grip of (trikutti) three modes of ego action – namely Tamas, Rajas and Sattva.

One who gets entangled with them, keeps committing (kasmal) wrongdoings (ahinis-i) day and night, and cannot (dhovah-i = wash) get rid of them. 5.   

ਸੁਕ੍ਰਿਤੁ ਸਹਾਰੈ ਸੁ ਇਹ ਬ੍ਰਤਿ ਚੜੈ ॥   ਅਨਦਿਨ ਆਪਿ ਆਪ ਸਿਉ ਲੜੈ ॥  ਸੁਰਖੀ ਪਾਂਚਉ ਰਾਖੈ ਸਬੈ ॥   ਤਉ ਦੂਜੀ ਦ੍ਰਿਸਟਿ ਨ ਪੈਸੈ ਕਬੈ ॥੬॥

Sukariṯ sahārai so ih baraṯ cẖaṛai   An▫ḏin āp āp si▫o laṛai Surkẖī pāʼncẖa▫o rākẖai sabai   Ŧa▫o ḏūjī ḏarisat na paisai kabai ||6||

(Sukrit-u) by Friday, the day on which some people observe fast, i.e. try to accomplish resolutions made (Note: Brat/Vrat means resolution or vow as demonstrated by observing a fast). One who (sahaarai = bears) relies on (sukrit-u) good conduct tolerance, (s-u) that person (charrai) accomplishes (ih) this (brat) resolution.

S/he (and in = daily) ever (aap-i) him/her-self (larrai) fights (siau) with (aap-u) the self, i.e. combats evil thoughts in the mind.

For this s/he (rakhai) controls (sabai) all (paa’nchau) the five (surkhi) sensory organs – to resists temptations in the world-play.

(Tau) this way his/her (dristt-i) sight (na kabai) never (paisai) falls (dooji = second) on another i.e. looks to none other than the Creator. 6.

ਥਾਵਰ ਥਿਰੁ ਕਰਿ ਰਾਖੈ ਸੋਇ ॥   ਜੋਤਿ ਦੀ ਵਟੀ ਘਟ ਮਹਿ ਜੋਇ ॥  ਬਾਹਰਿ ਭੀਤਰਿ ਭਇਆ ਪ੍ਰਗਾਸੁ ॥ ਤਬ ਹੂਆ ਸਗਲ ਕਰਮ ਕਾ ਨਾਸੁ ॥੭॥

Thāvar thir kar rākẖai so▫e   Joṯ ḏī vatī gẖat mėh jo▫e  Bāhar bẖīṯar bẖa▫i▫ā pargās   Ŧab hū▫ā sagal karam kā nās ||7||

By (thaavar) Saturday. One should (raakhai) keep (soey = that) the Almighty (thir-u kar-i = fixed) firmly in mind.

Awareness of commands of the Almighty is like (vatti) the wick of (jot = light) the oil lamp (joey-i) which is (mah-i) in the (ghatt) body/mind.

And (bhaiaa = happens) gets (pragaas-u) illumination (baahar-i) outside as well as (bheetar-i) inside i.e. sees the Creator everywhere in nature and in the mind.

(Tab) then (naas) destruction of (sagal) all (karam) rituals (hooa) takes place i.e. with vision of the Almighty one conforms to Divine virtues and commands giving up rituals. 7.

ਜਬ ਲਗੁ ਘਟ ਮਹਿ ਦੂਜੀ ਆਨ ॥   ਤਉ ਲਉ ਮਹਲਿ ਨ ਲਾਭੈ ਜਾਨ ॥

Jab lag gẖat mėh ḏūjī ān   Ŧa▫o la▫o mahal na lābẖai jān

(Jab lag-u) as long as there is (aan) dependence (dooji = another) on others than the Almighty,

(jaan) know that (tau lau) until then (mahal-i = mansion) the abode of the Creator is not (laabhai) found.

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ਰਮਤ ਰਾਮ ਸਿਉ ਲਾਗੋ ਰੰਗੁ ॥   ਕਹਿ ਕਬੀਰ ਤਬ ਨਿਰਮਲ ਅੰਗ ॥੮॥੧॥

Ramaṯ rām si▫o lāgo rang   Kahi Kabīr ṯab nirmal ang ||8||1||

But when one (ramat) by remembrance (laago = attaches) falls (rang-u) in love with (raam) the all-pervasive Creator,

(Tab) then (rang = body part) the body and mind become (nirmal = pure) free of vices i.e. then the Creator alone is seen. 8. 1.