SGGS pp 327-328, Gauri Kabir Ji, (19-25).

SGGS pp 327-328, Gaurri Kabir Ji, (19-25).

ਗਉੜੀ ਕਬੀਰ ਜੀ ਤਿਪਦੇ_15 ॥

Ga▫oṛī Kabīr jī ṯipḏe 15.

Bani of Bhagat Kabir Ji in Raga Gaurri, (tipadey) compositions of three stanzas, totalling 15.

ਕੰਚਨ ਸਿਉ ਪਾਈਐ ਨਹੀ ਤੋਲਿ ॥   ਮਨੁ ਦੇ ਰਾਮੁ ਲੀਆ ਹੈ ਮੋਲਿ ॥੧॥

Kancẖan si▫o pā▫ī▫ai nahī ṯol.   Man ḏe rām lī▫ā hai mol. ||1||

One cannot (paaeeai) obtain/find the Creator by weighing against (kanchan) gold i.e. one cannot find the Creator by paying money/making offerings.

I have (leeaa mol-i) bought (raam) the Almighty (mol-i) by outright purchase (man-u dey) giving my mind i.e. the Almighty does everything wished by one who sincerely obeys of the Master. 1.

Note: The fifth Guru says the same thing thus:

Too bhagta kai vas-i bhagta taan teyra. M; 5, p 962.

O Almighty, You are under control of i.e. do what the devotees want; the devotees get this power from You.

ਅਬ ਮੋਹਿ ਰਾਮੁ ਅਪੁਨਾ ਕਰਿ ਜਾਨਿਆ ॥   ਸਹਜ ਸੁਭਾਇ ਮੇਰਾ ਮਨੁ ਮਾਨਿਆ ॥੧॥ ਰਹਾਉ ॥

Ab mohi rām apunā kar jāni▫ā.   Sahj subẖā▫e merā man māni▫ā. ||1|| rahā▫o.

(Ab) now (moh-i) I (kar-i jaania) consider (raam-u) the Almighty as (apuna) my own i.e. I consider the Almighty my Master.

And, (meyra) my (man) mind (maania) accepts and obeys Divine commands (sahj subhaaey) instinctively. 1.

(Rahaau) dwell on this and contemplate.  

ਬ੍ਰਹਮੈ ਕਥਿ ਕਥਿ ਅੰਤੁ ਨ ਪਾਇਆ ॥   ਰਾਮ ਭਗਤਿ ਬੈਠੇ ਘਰਿ ਆਇਆ ॥੨॥

Barahmai kath kath anṯ na pā▫i▫ā.   Rām bẖagaṯ baiṯẖe gẖar ā▫i▫ā. ||2||

(Brahmaai) Brahma (kath-i kath-i) read and re-read the Vedas but could not (paaia) know (ant-u = limit) virtues and powers of the Almighty.

But (raam) the Almighty IT-self (aaia) comes to meet IT’s (bhagat-i) devotee (baitthey) sitting (ghar-i) at home i.e. the Almighty is present in the mind of one who praises and emulates Divine virtues and obeys Divine commands. 2.

ਕਹੁ ਕਬੀਰ ਚੰਚਲ ਮਤਿ ਤਿਆਗੀ ॥   ਕੇਵਲ ਰਾਮ ਭਗਤਿ ਨਿਜ ਭਾਗੀ ॥੩॥੧॥੧੯॥

Kaho Kabīr cẖancẖal maṯ ṯi▫āgī.   Keval rām bẖagaṯ nij bẖāgī. ||3||1||19||

(Kah-u) O Kabir say: One who (tiaagi) gives up (chanchal = ever moving) capricious (mat-i) state of mind.

S/he (becomes (bhaagi) shareholder God’s (nij) own (bhagat-i) dedication keyval) alone, i.e. has only Almighty in mind. 3. 1. 19.  

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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਜਿਹ ਮਰਨੈ ਸਭੁ ਜਗਤੁ ਤਰਾਸਿਆ ॥   ਸੋ ਮਰਨਾ ਗੁਰ ਸਬਦਿ ਪ੍ਰਗਾਸਿਆ ॥੧॥

Ga▫oṛī Kabīr jī.  Jih marnai sabẖ jagaṯ ṯarāsi▫ā.   So marnā gur sabaḏ pargāsi▫ā. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Marnai) the death (jih) which (taraasia) frightens (sabh-u) the whole (jagat = world) humanity.

(So) that (marna) death (pargaasia = enlightened) is understood (gur sabad-i) through the guru’s teachings. 1.

ਅਬ ਕੈਸੇ ਮਰਉ ਮਰਨਿ ਮਨੁ ਮਾਨਿਆ ॥   ਮਰਿ ਮਰਿ ਜਾਤੇ ਜਿਨ ਰਾਮੁ ਨ ਜਾਨਿਆ ॥੧॥ ਰਹਾਉ ॥

Ab kaise mara▫o maran man māni▫ā.   Mar mar jāṯe jin rām na jāni▫ā. ||1|| rahā▫o.

(Kaisey = how?) I will not die (ab) now, i.e. I will not succumb to temptations, because I have (maania = accepted) realised that (maran-i) death is inevitable and I will have to account for my deeds.

(Jin) those who do not (jaania = know) keep in mind commands of (raam) the Almighty, they (mar-i mar-i jaatey = keep dying) keep falling prey to vices. 1.

(Rahaau) dwell on this and contemplate.

ਮਰਨੋ ਮਰਨੁ ਕਹੈ ਸਭੁ ਕੋਈ ॥   ਸਹਜੇ ਮਰੈ ਅਮਰੁ ਹੋਇ ਸੋਈ ॥੨॥

Marno maran kahai sabẖ ko▫ī.   Sėhje marai amar ho▫e so▫ī. ||2||

(Sabh koee) everyone is (marno) to die and (kahai) talks of (maran-u) dying.

(Soee) that person who is (sahjey) steadfastly (marai) dead, i.e. remains detached like a dead person – s/he (hoey) becomes (amar-u) free of death i.e. s/he does not succumb to temptations of the world-play and is not reborn to die. 2.

ਕਹੁ ਕਬੀਰ ਮਨਿ ਭਇਆ ਅਨੰਦਾ ॥   ਗਇਆ ਭਰਮੁ ਰਹਿਆ ਪਰਮਾਨੰਦਾ ॥੩॥੨੦॥

Kaho Kabīr man bẖa▫i▫ā ananḏā.   Ga▫i▫ā bẖaram rahi▫ā parmānanḏā. ||3||20||

Kabir says: (Bhaiaa) there is now (ananda) bliss experienced (man-i) in the mind,

Because, with the guru’s teachings (bharam-u) straying due to allurements (gaiaa = gone) has ended and (parmananda) supreme bliss (rahia) abides in the mind. 3. 20.

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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥ ਕਤ ਨਹੀ ਠਉਰ ਮੂਲੁ ਕਤ ਲਾਵਉ ॥   ਖੋਜਤ ਤਨ ਮਹਿ ਠਉਰ ਨ ਪਾਵਉ ॥੧॥

Ga▫oṛī Kabīr jī.   Kaṯ nahī ṯẖa▫ur mūl kaṯ lāva▫o.   Kẖojaṯ ṯan mėh ṯẖa▫ur na pāva▫o. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. There is (katnahi = not any) no (tthaur) place, (kat) where do I (laavau) plant (mool-u) the root i.e. how do I remember the Creator, other ideas have left no room in mind.

I (khojat) have searched (mah-i) in (man) the body/mind but not (paavau) found any (tthaur = place) room left for the Master. 1.

Note: The next verse uses the term ਅਨੀਆਲੇ ਤੀਰ (aniaaley teer). These are arrows with fins so designed that once the arrow penetrates it is hard to pull it out. IT is used as metaphor for irreversible love for the Divine.

ਲਾਗੀ ਹੋਇ ਸੁ ਜਾਨੈ ਪੀਰ ॥   ਰਾਮ ਭਗਤਿ ਅਨੀਆਲੇ ਤੀਰ ॥੧॥ ਰਹਾਉ ॥

Lāgī ho▫e so jānai pīr.   Rām bẖagaṯ anī▫āle ṯīr. ||1|| rahā▫o.

One who (laagi hoey) feel (peer) pain, i.e. yearning for the Almighty, (jaanai) knows what it is like.

(Bhagat-i) devotion yearning for (raam) the Creator is one such case; it is like (aniaaley teer) un-removable arrows piercing the heart i.e. this yearning never ends. 1.

(Rahaau) dwell on this and contemplate.

ਏਕ ਭਾਇ ਦੇਖਉ ਸਭ ਨਾਰੀ ॥   ਕਿਆ ਜਾਨਉ ਸਹ ਕਉਨ ਪਿਆਰੀ ॥੨॥

Ėk bẖā▫e ḏekẖ▫a▫u sabẖ nārī.   Ki▫ā jān▫o sah ka▫un pi▫ārī. ||2||

There is one Creator-husband and all creatures are IT’s (naari) spouses; I look at every one (eyk bhaaey) alike.

I (kiaa jaanau) do not know (kaun) who is (piaari) beloved of (sah) the Master – and may lead me to IT. 2.

ਕਹੁ ਕਬੀਰ ਜਾ ਕੈ ਮਸਤਕਿ ਭਾਗੁ ॥   ਸਭ ਪਰਹਰਿ ਤਾ ਕਉ ਮਿਲੈ ਸੁਹਾਗੁ ॥੩॥੨੧॥

Kaho Kabīr jā kai masṯak bẖāg.   Sabẖ parhar ṯā ka▫o milai suhāg. ||3||21||

Says Kabir: (Ja kai) one on whose (mastak-i) forehead (bhaag-u) good fortune is written i.e. one who is so destined based on his/her deeds.

(Parhar-i) leaving (sabh) all others, (suhaag-u) the Almighty-husband, (milai) comes (ta kau) to him/her i.e. unites that person to IT-self. 3. 21.

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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥   ਜਾ ਕੈ ਹਰਿ ਸਾ ਠਾਕੁਰੁ ਭਾਈ ॥   ਮੁਕਤਿ ਅਨੰਤ ਪੁਕਾਰਣਿ ਜਾਈ ॥੧॥

Ga▫oṛī Kabīr jī.   Jā kai har sā ṯẖākur bẖā▫ī.   Mukaṯ ananṯ pukāraṇ jā▫ī. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Bhaaee) o brother, (ja kai) one who has (thaakur) the Master (sa) like (har-i) the Almighty, i.e. one who relies on the One Master alone.

Not one but (anant) countless (mukt-i) salvations (pukaaran-i jaaee) call out for such a devotee i.e. salvation seeks him/her – s/he is enabled to overcome vices in life and does not reincarnate after death. 1.   

ਅਬ ਕਹੁ ਰਾਮ ਭਰੋਸਾ ਤੋਰਾ ॥   ਤਬ ਕਾਹੂ ਕਾ ਕਵਨੁ ਨਿਹੋਰਾ ॥੧॥ ਰਹਾਉ ॥

Ab kaho rām bẖarosā ṯorā.   Ŧab kāhū kā kavan nihorā. ||1|| rahā▫o.

(Kah-u= say) submit to (raam) the Creator saying I (ab) now have (bharosa) trust (tora = your) in You.

I have (kavan-u = what?) no (nihora = obligation) dependence (kaahoo ka) on anyone else, i.e. there is no need to look to or worship another when I am in Your care. 1.

(Rahaau) dwell on this and contemplate.

ਤੀਨਿ ਲੋਕ ਜਾ ਕੈ ਹਹਿ ਭਾਰ ॥   ਸੋ ਕਾਹੇ ਨ ਕਰੈ ਪ੍ਰਤਿਪਾਰ ॥੨॥

Ŧīn lok jā kai hėh bẖār.   So kāhe na karai parṯipār. ||2||

The Almighty on whom (teen lok = three worlds) the whole universe (hah-i) are (bhaar = load) dependent.

(Kaahey) why will (so = that) IT not (karai patipaar = nourish) look after me? 2.  

ਕਹੁ ਕਬੀਰ ਇਕ ਬੁਧਿ ਬੀਚਾਰੀ ॥   ਕਿਆ ਬਸੁ ਜਉ ਬਿਖੁ ਦੇ ਮਹਤਾਰੀ ॥੩॥੨੨॥

Kaho Kabīr ik buḏẖ bīcẖārī.   Ki▫ā bas ja▫o bikẖ ḏe mėhṯārī. ||3||22||

Says Kabir: (Beechaari) consider this (budh-i) wisdom,

what (bas = control) can a child do (jau) if (mahtaari) the mother gives (bikh) poison to it, i.e. those who do not follow what is stated above are helpless, the Creator IT-self leads them astray. 3. 22.  

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Note: The next Shabad is in context of the old Hindu practice of ਸਤੀ (Sati) by which a wife burns herself by entering the funeral pyre of her husband. It is believed that the woman has no value without the husband.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥   ਬਿਨੁ ਸਤ ਸਤੀ  ਹੋਇ ਕੈਸੇ ਨਾਰਿ ॥   ਪੰਡਿਤ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰਿ ॥੧॥

Ga▫oṛī Kabīr jī.   Bin saṯ saṯī ho▫e kaise nār.   Pandiṯ ḏekẖhu riḏai bīcẖār. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri.  (Naar-i) a woman does not (hoey) become (sati) faithful (bin-u) without being (sat = truthful) faithful in life – it does not happen by her entering the funeral pyre of the deceased husband.

Just (deykhahu = see) try and (beechaari) reflect (ridai) in your mind, o (pandit) scholar of scriptures – who eulogizes the practice of Sati. 1.

ਪ੍ਰੀਤਿ ਬਿਨਾ ਕੈਸੇ ਬਧੈ ਸਨੇਹੁ ॥   ਜਬ ਲਗੁ ਰਸੁ ਤਬ ਲਗੁ ਨਹੀ ਨੇਹੁ ॥੧॥ ਰਹਾਉ ॥

Parīṯ binā kaise baḏẖai sanehu.   Jab lag ras ṯab lag nahī nehu. ||1|| rahā▫o.

One (Kaisey= how?) cannot (badhai) be bonded in (sneyh-u) true love (bina) without (preet-i) affection i.e. love is not what is exhibited but what is in the mind.

(Jab lag-u) as long as the mind looks at marriage for (ras-u) physical pleasures (tab lag-u) until then (nahi) there is no (neyh-u) love – similarly one has other ideas in mind cannot love the Creator. 1.

(Rahaau) dwell on this and contemplate.

ਸਾਹਨਿ ਸਤੁ ਕਰੈ ਜੀਅ ਅਪਨੈ ॥   ਸੋ ਰਮਯੇ ਕਉ ਮਿਲੈ ਨ ਸੁਪਨੈ ॥੨॥

Sāhan saṯ karai jī▫a apnai.   So ramye ka▫o milai na supnai. ||2||

One who in (apnai = own) his/her mind (karai) treats/considers (saahan-i = what is given by the Master) comforts of the world-play as (sat = truth) permanent/eternal,

(so) that person cannot (milai) find (ramayyey kau) the all-pervasive Master, (supnai) even in a dream. 2.

ਤਨੁ ਮਨੁ ਧਨੁ ਗ੍ਰਿਹੁ ਸਉਪਿ ਸਰੀਰੁ ॥   ਸੋਈ ਸੁਹਾਗਨਿ ਕਹੈ ਕਬੀਰੁ ॥੩॥੨੩॥

Ŧan man ḏẖan garihu sa▫up sarīr.   So▫ī suhāgan kahai Kabīr. ||3||23||

The wife who (saup-i= gives) dedicates (tan-u = body) actions, (man-u = mind) thoughts, (dhan-u) wealth and (sareer-u) total being to the husband (suhagan-i) remains in company of the husband, i.e. one who so dedicates the self to the Divine, attains union with IT, says Kabir. 3. 23.

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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥   ਬਿਖਿਆ ਬਿਆਪਿਆ ਸਗਲ ਸੰਸਾਰੁ ॥   ਬਿਖਿਆ ਲੈ ਡੂਬੀ ਪਰਵਾਰੁ ॥੧॥

Ga▫oṛī Kabīr jī.   Bikẖi▫ā bi▫āpi▫ā sagal sansār.   Bikẖi▫ā lai dūbī parvār. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. The whole (sansaar-u = world) humankind is (biaapia = in) engrossed in (bikhia = poison) vices.

This (bikhia) poison (lai doobi = drowns with) destroys (parvaar-u = family) the whole humankind. 1.

ਰੇ ਨਰ ਨਾਵ ਚਉੜਿ ਕਤ ਬੋੜੀ ॥   ਹਰਿ ਸਿਉ ਤੋੜਿ ਬਿਖਿਆ ਸੰਗਿ ਜੋੜੀ ॥੧॥ ਰਹਾਉ ॥

Re nar nāv cẖa▫uṛ kaṯ boṛī.   Har si▫o ṯoṛ bikẖi▫ā sang joṛī. ||1|| rahā▫o.

(Rey) o (nar) human being, (kat) why are you (chaurr-i) ruining and (borri) sinking your (naav) boat of life.

You have (torr-i) broken away (siau) from (har-i) the Creator/Divine virtues and commands, and (jorri) attached/bonded (sang-i) with (bikhia) vices. 1.

(Rahaau) dwell on this and contemplate.

ਸੁਰਿ ਨਰ ਦਾਧੇ ਲਾਗੀ ਆਗਿ ॥   ਨਿਕਟਿ ਨੀਰੁ ਪਸੁ ਪੀਵਸਿ ਨ ਝਾਗਿ ॥੨॥

Sur nar ḏāḏẖe lāgī āg.   Nikat nīr pas pīvas na jẖāg. ||2||

But you are not alone; this (aag-i) fire of craving/lures of the world-play (laagi) afflicts even (sur-i nar = god-like) well-meaning persons.

(Neer-u) the water – of Naam/Divine virtues and commands – is (nikatt-i = near) within but (pas-u = animal) an ignorant person makes no attempt (peevas-i) to drink that water i.e. does not extinguish the fire within with Naam, Divine virtues, and (jhaag-i/jhol) push aside the vices – with the guru’s guidance. 2.

ਚੇਤਤ ਚੇਤਤ ਨਿਕਸਿਓ ਨੀਰੁ ॥   ਸੋ ਜਲੁ ਨਿਰਮਲੁ ਕਥਤ ਕਬੀਰੁ ॥੩॥੨੪॥

Cẖeṯaṯ cẖeṯaṯ niksi▫o nīr.   So jal nirmal kathaṯ Kabīr. ||3||24||

When (Cheytat cheytat) one keeps remembering and reflecting – on Divine virtues, (neer-u) the water (niksio) comes out and extinguishes the fire within i.e. the Creator is recognized and peace attained.

(So) that (jal-u) water – of Divine virtues, (nirmal-u) purifies the mind (kathat) says Kabir. 3. 24.

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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਜਿਹ ਕੁਲਿ ਪੂਤੁ ਨ ਗਿਆਨ ਬੀਚਾਰੀ ॥   ਬਿਧਵਾ ਕਸ ਨ ਭਈ ਮਹਤਾਰੀ ॥੧॥

Ga▫oṛī Kabīr jī.  Jih kul pūṯ na gi▫ān bīcẖārī.   Biḏẖvā kas na bẖa▫ī mėhṯārī. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Kul-i) a family (jih) whose (poot = son) child does not (beechaari) reflect on (giaan) knowledge – given by the Creator before birth – i.e. does not live by pre-ordained commands,  

(Kas) why (mahtaari) the mother in that family did not (bha-i) become (vidhva) a widow – before the child was conceived, i.e. there is no use of being born a human if one does not act to fulfil its purpose of obeying the Creator. 1.

ਜਿਹ ਨਰ ਰਾਮ ਭਗਤਿ ਨਹਿ ਸਾਧੀ ॥   ਜਨਮਤ ਕਸ ਨ ਮੁਓ ਅਪਰਾਧੀ ॥੧॥ ਰਹਾਉ ॥

Jih nar rām bẖagaṯ nėh sāḏẖī.   Janmaṯ kas na mu▫o aprāḏẖī. ||1|| rahā▫o.

(Nar) a person (jih) who does not (saadhi = did correctly) engage in (bhagat-i) devotion/obedience to (raam) the Creator – i.e. one who does not live in obedience to Divine commands.

(Kas) why that (apraadhi) violator of Divine commands, did not (muo) die (janmat) on birth. (Note: the third Guru says “bhagat-heen kaahey jag aaia; poorey gur ki seyv na keeni birtha janam gavaaia” why was the person who remains bereft of devotion, born,? S/he does not obey the Creator and wastes human birth, p 32). 1.

(Rahaau) dwell on this and contemplate.

ਮੁਚੁ ਮੁਚੁ ਗਰਭ ਗਏ ਕੀਨ ਬਚਿਆ ॥   ਬੁਡਭੁਜ ਰੂਪ ਜੀਵੇ ਜਗ ਮਝਿਆ ॥੨॥

Mucẖ mucẖ garabẖ ga▫e kīn bacẖi▫ā.   Budbẖuj rūp jīve jag majẖi▫ā. ||2||

(Much much) large numbers of (garabh) pregnancies (gaey = go) are aborted; (keen) why did this devotion-less person (bachia) escape?

S/he (jeevey) lives (roop = form) like (budbhujh) the swine – which feeds on dirt – i.e. s/he lives in vices, (majhia) in (jag) the world. 2.  

ਕਹੁ ਕਬੀਰ ਜੈਸੇ ਸੁੰਦਰ ਸਰੂਪ ॥   ਨਾਮ ਬਿਨਾ ਜੈਸੇ ਕੁਬਜ ਕੁਰੂਪ ॥੩॥੨੫॥

Kaho Kabīr jaise sunḏar sarūp.   Nām binā jaise kubaj kurūp. ||3||25||

Says Kabir: A person (bina) without (naam) Divine virtues is (jaisey) like one who has (sundar) beautiful (saroop= form) features but looks (kuroop) ugly if s/he is (kubaj) a hunchback. 3. 25.