SGGS pp 340-341 Gaurri Baavan Akhri Kabir Ji (1-23).

SGGS pp 340-341 Gaurri Baavan Akhri Kabir Ji (1-23).

ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਬਾਵਨ ਅਖਰੀ ਕਬੀਰ ਜੀਉ ਕੀ   ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰਪ੍ਰਸਾਦਿ ॥

Rāg ga▫oṛī pūrbī bāvan akẖrī Kabīr jī▫o kī   Ik▫oaʼnkār saṯnām karṯā purakẖ gurparsāḏ.

Bani (baavan akhree) fifty-two letters of Kabir Ji in Raga Gaurri Poorbi. Invoking One all-pervasive (satnaam) universal Truth, (karta purakh) the Creator, who may be known (gurprasaad-i) with the true guru’s grace/guidance.

ਬਾਵਨ ਅਛਰ ਲੋਕ ਤ੍ਰੈ ਸਭੁ ਕਛੁ ਇਨ ਹੀ ਮਾਹਿ ॥   ਏ ਅਖਰ ਖਿਰਿ ਜਾਹਿਗੇ ਓਇ ਅਖਰ ਇਨ ਮਹਿ ਨਾਹਿ ॥੧॥

Bāvan acẖẖar lok ṯarai sabẖ kacẖẖ in hī māhi.   Ė akẖar kẖir jāhige o▫e akẖar in mėh nāhi. ||1||

(Sabh-u kachh-u) everything in (trai lok = three worlds) the universe is described (maah-i) in (in) these (baavan) fifty-two (achhar/akhshar/akhar) letters i.e. they can describe all physical existence.

These letters – whether part of speech or writing – (khir jaahigey) shall perish, like all physical existence, but (oey) those (akhar) letters – which describe the Creator – are not in these i.e. the Creator and IT’s virtues are eternal. 1.

ਜਹਾ ਬੋਲ ਤਹ ਅਛਰ ਆਵਾ ॥   ਜਹ ਅਬੋਲ ਤਹ ਮਨੁ ਨ ਰਹਾਵਾ ॥

Jahā bol ṯah acẖẖar āvā.   Jah abol ṯah man na rahāvā.

(Jahaa) where there is (bol) speech i.e. whenever something can be described, then (achhar) words/letters (aava = come in) are used.

But (jah) when one (abol = cannot be talked about) remains silent, (tah) then (man) the mind (na rahaava) cannot rest i.e. human beings are restless and keep thinking.

ਬੋਲ ਅਬੋਲ ਮਧਿ ਹੈ ਸੋਈ ॥   ਜਸ ਓਹੁ ਹੈ ਤਸ ਲਖੈ ਨ ਕੋਈ ॥੨॥

Bol abol maḏẖ hai so▫ī.   Jas oh hai ṯas lakẖai na ko▫ī. ||2||

(Soee = that) the Creator is present both (madhey) in (bol) speech and (abol) silence i.e. whether one is talking or not,

but (jas) what (oh) IT (hai) is (tas) that (na koee) no one can (lakhai) see/describe i.e. it is not possible to describe the Almighty in words or comprehend. 2.

ਅਲਹ ਲਹਉ ਤਉ ਕਿਆ ਕਹਉ ਕਹਉ ਤ ਕੋ ਉਪਕਾਰ ॥  ਬਟਕ ਬੀਜ ਮਹਿ ਰਵਿ ਰਹਿਓ ਜਾ ਕੋ ਤੀਨਿ ਲੋਕ ਬਿਸਥਾਰ ॥੩॥

Alah laha▫o ṯa▫o ki▫ā kaha▫o kaha▫o ṯa ko upkār.  Batak bīj mėh rav rahi▫o jā ko ṯīn lok bisthār. ||3||

If I (lahau) find (allah, Allah) the Almighty, then (kia) what can I (kaha-u) say – I will not be able to describe; if I (kaha-u) describe, (ta) then (ko) what (upkaar) good shall I do i.e. it will not be accurate as the Master is beyond description. (Guru Nanak says in Japji Pauri 5 “ jey hau jaana akhaa nahi, kahna kathan na jaai” if I know the Creator, I cannot say, IT is beyond description).

Like the essence of the huge (battak) banyan tree is contained in its extremely small (beej) seed; similarly, the Creator whose (bisthaar = expanse) domain covers (teen lok = three worlds) the whole universe exists in subtle form in the tiniest existence – but is indescribable. 3.

ਅਲਹ ਲਹੰਤਾ ਭੇਦ ਛੈ ਕਛੁ ਕਛੁ ਪਾਇਓ ਭੇਦ ॥  ਉਲਟਿ ਭੇਦ ਮਨੁ ਬੇਧਿਓ ਪਾਇਓ ਅਭੰਗ ਅਛੇਦ ॥੪॥

Alah lahanṯā bẖeḏ cẖẖai kacẖẖ kacẖẖ pā▫i▫o bẖeḏ.  Ulat bẖeḏ man beḏẖi▫o pā▫i▫o abẖang acẖẖeḏ. ||4||

One who (lahanta) searches for (alah) the Creator within – by recounting ITs virtues, (paaio = obtains) gets (kachh kachh) some (bheyd) mysteries/virtues of the Master; then (bheyd) the difference/distinction between him/her and the Creator IT-self (chhai = destroyed) ends.

It is by (ulatt-i) turning (man-u) the mind away from temptations of the world-play, that one (paaio) finds, and (beydhio = is pierced) develops love for (abha’ng = unbreakable) the Eternal (achheyd = without hole/fault) pristine Master. 4.

ਤੁਰਕ ਤਰੀਕਤਿ ਜਾਨੀਐ ਹਿੰਦੂ ਬੇਦ ਪੁਰਾਨ ॥  ਮਨ ਸਮਝਾਵਨ ਕਾਰਨੇ ਕਛੂਅਕ ਪੜੀਐ ਗਿਆਨ ॥੫॥

Ŧurak ṯarīkaṯ jānī▫ai hinḏū beḏ purān.  Man samjẖāvan kārne kacẖẖū▫ak paṛī▫ai gi▫ān. ||5||

In order to advance on the spiritual path, (turak) the Muslims (jaaneeai = know) go by (tareekat = the second of the four stages on the spiritual path) spiritual path and the Hindus by rituals etc. given in (beyd) the Vedas and Puranas.

However, for (samjhaavan) convincing (man) the mind (kachhuak) some (giaan) knowledge should be obtained by (parhiai) reading the scriptures. 5.

ਓਅੰਕਾਰ ਆਦਿ ਮੈ ਜਾਨਾ ॥   ਲਿਖਿ ਅਰੁ ਮੇਟੈ ਤਾਹਿ ਨ ਮਾਨਾ ॥

O▫ankār āḏ mai jānā.   Likẖ ar metai ṯāhi na mānā.

(Mai) I (jaana = know) believe in (oankaar) the One Creator as (aad-i) the beginning of everything.

I do not (maana) believe in (taahee) that, who is created and destroyed like (likh) writing something (ar) and then (mitai) erasing it i.e. I do not believe in any incarnations of the Almighty.

ਓਅੰਕਾਰ ਲਖੈ ਜਉ ਕੋਈ ॥   ਸੋਈ ਲਖਿ ਮੇਟਣਾ ਨ ਹੋਈ ॥੬॥

O▫ankār lakẖai ja▫o ko▫ī.   So▫ī lakẖ metṇā na ho▫ī. ||6||

(Jau) if (koee) someone (lakhai) sees/experiences Oankaar,

that (lakh-i) sight/experience (na hoee) is not (meyttna) effaced. 6.

Note: The above verses are in the form of an introduction to understanding of the virtues of the Almighty. From now on one letter is taken at a time and numerous words in that verse start with the tetter.

ਕਕਾ ਕਿਰਣਿ ਕਮਲ ਮਹਿ ਪਾਵਾ ॥   ਸਸਿ ਬਿਗਾਸ ਸੰਪਟ ਨਹੀ ਆਵਾ ॥

Kakā kiraṇ kamal mėh pāvā.   Sas bigās sampat nahī āvā.

Kakka. Like (kamal) the lotus flower blossoms when (kiran) rays of the sun (paava = received) fall on it, the mind lotus blossoms on receiving the understanding of Divine virtues from the guru.

But unlike the lotus which closes when the sun sets and (sas-i) the moon (bigaas) rises – at night, the mind which once recognizes Divine virtues in it does not (aava = come) enter a (sampatt) a closed box i.e. the mind does not forget Divine virtues and ever blossoms.

ਅਰੁ ਜੇ ਤਹਾ ਕੁਸਮ ਰਸੁ ਪਾਵਾ ॥   ਅਕਹ ਕਹਾ ਕਹਿ ਕਾ ਸਮਝਾਵਾ ॥੭॥

Ar je ṯahā kusam ras pāvā.   Akah kahā kahi kā samjẖāvā. ||7||

(Ar-u) and (jey) if I (ras paava) enjoy the bliss of Divine virtues (taha kusam = there in the flower) in the mind,

it is (akah) cannot be described; then (ka) what can I (kah) say or (samjhaava) make (ka) anyone understand.  7.

ਖਖਾ ਇਹੈ ਖੋੜਿ ਮਨ ਆਵਾ ॥   ਖੋੜੇ ਛਾਡਿ ਨ ਦਹ ਦਿਸ ਧਾਵਾ ॥

Kẖakẖā ihai kẖoṛ man āvā.   Kẖoṛe cẖẖād na ḏah ḏis ḏẖāvā.

Khakhaa. Once (ihai) this (man) mind (aava) comes to (khorr-i = cave) within, i.e. fixes attention on God.

It does not (chhaadd-i) leave to (dhaava = run) wander (dah dis = ten directions) all over i.e. remains focused within.  

ਖਸਮਹਿ ਜਾਣਿ ਖਿਮਾ ਕਰਿ ਰਹੈ ॥   ਤਉ ਹੋਇ ਨਿਖਿਅਉ ਅਖੈ ਪਦੁ ਲਹੈ ॥੮॥

Kẖasmahi jāṇ kẖimā kar rahai.   Ŧa▫o ho▫e nikẖi▫a▫o akẖai paḏ lahai. ||8||

By (jaan-i = knowing) understanding the virtues (khasmah-i) of the Master, one also (kar-i rahai) acquires and retains the quality of (khima = forgiveness) tolerance.

S/he (tau) then (hoey) becomes (ni-khio) imperishable and (lahai) attains (pad-u) the state (hoey) of being (akhai) indestructible, i.e. does not succumb to temptations. 8.

ਗਗਾ ਗੁਰ ਕੇ ਬਚਨ ਪਛਾਨਾ ॥   ਦੂਜੀ ਬਾਤ ਨ ਧਰਈ ਕਾਨਾ ॥

Gagā gur ke bacẖan pacẖẖānā.   Ḏūjī bāṯ na ḏẖar▫ī kānā.

Gaggaa. Such a person tries to (pachhaana) understand (bachan = words) teachings (key) of the guru – to conform to Divine virtues and commands.

S/he does not (dharaee = place) lend his/her (kaana) ears to (doojee = second) any other (baat) things, i.e. does not engage in rituals or fall prey to vices. 

ਰਹੈ ਬਿਹੰਗਮ ਕਤਹਿ ਨ ਜਾਈ ॥   ਅਗਹ ਗਹੈ ਗਹਿ ਗਗਨ ਰਹਾਈ ॥੯॥

Rahai bihamgam kaṯėh na jā▫ī.   Agah gahai gėh gagan rahā▫ī. ||9||

S/he (rahai) remains (bihangam) unattached to the world-play and (na jaaee) does not go (katah-i) anywhere i.e. remains focused on the Almighty not letting the mind wander.

S/he (gahai) holds/focuses on (agah = what cannot be held) Divine virtues and (rahaaee) stays in a state of (gagan = sky) exalted spiritual state – of being absorbed in the Creator. 9.

ਘਘਾ ਘਟਿ ਘਟਿ ਨਿਮਸੈ ਸੋਈ ॥   ਘਟ ਫੂਟੇ ਘਟਿ ਕਬਹਿ ਨ ਹੋਈ ॥  ਤਾ ਘਟ ਮਾਹਿ ਘਾਟ ਜਉ ਪਾਵਾ ॥   ਸੋ ਘਟੁ ਛਾਡਿ ਅਵਘਟ ਕਤ

ਧਾਵਾ ॥੧੦॥

Gẖagẖā gẖat gẖat nimsai so▫ī.   Gẖat fūte gẖat kabėh na ho▫ī.  Ŧā gẖat māhi gẖāt ja▫o pāvā.   So gẖat cẖẖād avgẖat kaṯ ḏẖāvā. ||10||

Ghaghaa. (Soee) the same Creator (nimsai) is present in (ghatt-i ghatt-i) in every body/mind,

but when (ghatt) a body (phoottey = breaks) dies, the Creator does not (ghatt-i = reduce) diminish – in any way.

When one can (paava) find (ghaatt = port of boarding) the Creator as the ship (maah-i) in (ta) this (ghatt) the mind/body to get across the world ocean.

Then kat) why would s/he (chhaad-i) leave (so) that (ghatt-u) path and (dhaava) run to find (avghatt = difficult place) a difficult path, i.e. God is found by obeying God and there is no need to worship gods/goddesses or go to mountains/jungles to find IT. 10.

ਙੰਙਾ ਨਿਗ੍ਰਹਿ ਸਨੇਹੁ ਕਰਿ ਨਿਰਵਾਰੋ ਸੰਦੇਹ ॥   ਨਾਹੀ ਦੇਖਿ ਨ ਭਾਜੀਐ ਪਰਮ ਸਿਆਨਪ ਏਹ ॥੧੧॥

Ńańā nigrahi sanehu kar nirvāro sanḏeh.   Nāhī ḏekẖ na bẖājī▫ai param si▫ānap eh. ||11||

Ngan’ngaa. O human being, (sneyh-u kar-i) love/obey the Almighty and (nirvaaro) shed (sandeyh) the delusion that God if found by the practice of (nigrah-i) control of sensory and action organs.

We (naahee) cannot (deykh-i) see the Creator but should not (bhaajeeai = run away) give up efforts on the path – of Divine virtues to the Creator within and continue – with the guru’s help; this is (param) the supreme (siaanap) wisdom i.e. find and follow the guru. 11.

ਚਚਾ ਰਚਿਤ ਚਿਤ੍ਰ ਹੈ ਭਾਰੀ ॥   ਤਜਿ ਚਿਤ੍ਰੈ ਚੇਤਹੁ ਚਿਤਕਾਰੀ ॥  ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਇਹੈ ਅਵਝੇਰਾ ॥   ਤਜਿ ਚਿਤ੍ਰੈ ਚਿਤੁ ਰਾਖਿ ਚਿਤੇਰਾ ॥੧੨॥

Cẖacẖā racẖiṯ cẖiṯar hai bẖārī.   Ŧaj cẖiṯrai cẖeṯahu cẖiṯkārī.  Cẖiṯar bacẖiṯar ihai avjẖerā.   Ŧaj cẖiṯrai cẖiṯ rākẖ cẖiṯerā. ||12||

Chachaa. (Rachit = created) the creation is like (bhaaree = heavy, great) an attractive (chitr) painting – but do not get attached to it.

Instead, (taj-i) avoid attachment to (chitrai = painting) the physical world, (cheytah-u) fix attention on praise – (chitkaaree) the Painter, the Creator.

(Ihai) this (chitr = painting) the world-play looks (bachitr) fascinating but causes (avjheyra) entanglements.

So (taj-i) giving up attachment (chitrai = painting) to the world-play, (raakh-i) keep (chit-u) in mind the excellence of (chiteyra) the Artist i.e. the virtues of the Creator. 12.

ਛਛਾ ਇਹੈ ਛਤ੍ਰਪਤਿ ਪਾਸਾ ॥   ਛਕਿ ਕਿ ਨ ਰਹਹੁ ਛਾਡਿ ਕਿ ਨ ਆਸਾ ॥  ਰੇ ਮਨ ਮੈ ਤਉ ਛਿਨ ਛਿਨ ਸਮਝਾਵਾ ॥  ਤਾਹਿ ਛਾਡਿ ਕਤ

ਆਪੁ ਬਧਾਵਾ ॥੧੩॥

Cẖẖacẖẖā ihai cẖẖaṯarpaṯ pāsā.   Cẖẖak kė na rahhu cẖẖād kė na āsā.  Re man mai ṯa▫o cẖẖin cẖẖin samjẖāvā.   Ŧāhi cẖẖād kaṯ āp baḏẖāvā. ||13||

Chhachhaa. (Chhatarpat-i = king on throne with canopy overhead) the Sovereign Creator is (ihai = this) is here, (paasa) with you i.e. when you have the source of everything with you,

(K-i na) why don’t you (rahah-u) be (chhak-i = taste, partake) satisfied and (chhaad-i) give up (aasa) expectations from elsewhere, i.e. do not run to gods/goddesses or engage in rituals.

(Rey) o my (man) mind (mai) I have been (samjhaava) giving this counsel (tau) to you (chhin chhin = every moment) all the time.

(Kat) why are you (aap bandhaava = tying) putting yourself in bondage, (chhadd-i = leaving) forgetting (taahi = that) the Creator i.e. when one forgets Divine virtues and commands, s/he gets caught in vices. 13.  

ਜਜਾ ਜਉ ਤਨ ਜੀਵਤ ਜਰਾਵੈ ॥   ਜੋਬਨ ਜਾਰਿ ਜੁਗਤਿ ਸੋ ਪਾਵੈ ॥  ਅਸ ਜਰਿ ਪਰ ਜਰਿ ਜਰਿ ਜਬ ਰਹੈ ॥  ਤਬ ਜਾਇ ਜੋਤਿ

ਉਜਾਰਉ ਲਹੈ ॥੧੪॥

Jajā ja▫o ṯan jīvaṯ jarāvai.   Joban jār jugaṯ so pāvai.  As jar par jar jar jab rahai.   Ŧab jā▫e joṯ ujāra▫o lahai. ||14||

Jajaa. On death, a person breaks all attachments; but (jau) if one (jaraavai) burns (tan) the body (jeevat) when alive, i.e. if one gives up attachments to the world-play when alive,

by (jaar-i) burning (joban = youth) pride in good looks or physical strength, that person (paavai = attains) knows (jugat-i) the method – of finding the Almighty.

(Jab) when s/he (rahai) remains (jar-i) burnt/unattached to (as) own (jar-i) wealth and dos not eye (par) others’ (jar-i) wealth.

(Tab) then wherever s/he (jaaey) goes, s/he (lahai) finds (ujaarau, jot-i) the Almighty there. 14.

ਝਝਾ ਉਰਝਿ ਸੁਰਝਿ ਨਹੀ ਜਾਨਾ ॥  ਰਹਿਓ ਝਝਕਿ ਨਾਹੀ ਪਰਵਾਨਾ ॥

Jẖajẖā urajẖ surajẖ nahī jānā.  Rahi▫o jẖajẖak nāhī parvānā.

Jhajhaa. People (urajh-i) get entangled to the world-play or rituals in many ways, but do not (jaana) know how to (surajh-i) dis-entangle.

They (rahio) are (jhajhak-i) hesitant to leave them for fear of (naahee) not being (parvaana) accepted for union with the Creator.

Page 341

ਕਤ ਝਖਿ ਝਖਿ ਅਉਰਨ ਸਮਝਾਵਾ ॥   ਝਗਰੁ ਕੀਏ ਝਗਰਉ ਹੀ ਪਾਵਾ ॥੧੫॥

Kaṯ jẖakẖ jẖakẖ a▫uran samjẖāvā.   Jẖagar kī▫e jẖagara▫o hī pāvā. ||15||

People try to (samjhaava) convince (auran) others – of rituals etc. – (jhakh-i jhakh-i) by meaningless talk.

 Those who (jhagar-u keeay = get into conflicts) get into arguments; get (hi) only more (jhagrau) conflicts, i.e. cannot go beyond such things. 15.

ਞੰਞਾ ਨਿਕਟਿ ਜੁ ਘਟ ਰਹਿਓ ਦੂਰਿ ਕਹਾ ਤਜਿ ਜਾਇ ॥   ਜਾ ਕਾਰਣਿ ਜਗੁ ਢੂਢਿਅਉ ਨੇਰਉ ਪਾਇਅਉ ਤਾਹਿ ॥੧੬॥

Ñañā nikat jo gẖat rahi▫o ḏūr kahā ṯaj jā▫e.   Jā kāraṇ jag dẖūdẖi▫a▫o nera▫o pā▫i▫a▫o ṯāhi. ||16||

Njanjaa. The Creator (j-u) who (rahio) abides (nikatt-i) near, in fact (ghatt) within, (taj-i) leaving IT (kaha) where will you (jaaey) go (door) far in search of I.

The Creator (kaaran-i) for (ja) whom we (ddhooddhio) searched (jag-u) the world, we find (taah-i) that Almighty (neyrau) near – within. 16.

ਟਟਾ ਬਿਕਟ ਘਾਟ ਘਟ ਮਾਹੀ ॥   ਖੋਲਿ ਕਪਾਟ ਮਹਲਿ ਕਿ ਨ ਜਾਹੀ ॥  ਦੇਖਿ ਅਟਲ ਟਲਿ ਕਤਹਿ ਨ ਜਾਵਾ ॥   ਰਹੈ ਲਪਟਿ ਘਟ ਪਰਚਉ ਪਾਵਾ ॥੧੭॥

Tatā bikat gẖāt gẖat māhī.   Kẖol kapāt mahal kė na jāhī.  Ḏekẖ atal tal kaṯėh na jāvā.   Rahai lapat gẖat parcẖa▫o pāvā. ||17||

Tttattaa, Ttainkaa. People say (ghaatt) path to the Almighty is (bikatt) difficult; no, the Almighty is (maahee) in (ghatt) the mind.

(K-i na) why don’t you (khol-i) open (kapaatt) the gate and (jaahee) go i.e. get rid of vices which impede the path, and (jaahee) go/see within.

Once one (deykh-i) sees (attal = inevitable) the Eternal Almighty within, s/he (ttal) stops (jaava) going to search (katah-i) elsewhere.

Instead, (rahai) remains (lapatt-i) clung with it i.e. never loses (parchau = acquaintance) the experience of the Master (paava) obtained (ghatt) within. 17.

ਠਠਾ ਇਹੈ ਦੂਰਿ ਠਗ ਨੀਰਾ ॥   ਨੀਠਿ ਨੀਠਿ ਮਨੁ ਕੀਆ ਧੀਰਾ ॥  ਜਿਨਿ ਠਗਿ ਠਗਿਆ ਸਗਲ ਜਗੁ ਖਾਵਾ ॥   ਸੋ ਠਗੁ ਠਗਿਆ

ਠਉਰ ਮਨੁ ਆਵਾ ॥੧੮॥

Ŧẖaṯẖā ihai ḏūr ṯẖag nīrā.   Nīṯẖ nīṯẖ man kī▫ā ḏẖīrā.  Jin ṯẖag ṯẖagi▫ā sagal jag kẖāvā.   So ṯẖag ṯẖagi▫ā ṯẖa▫ur man āvā. ||18||

Tthatthaa. One who (Door-i = far) keeps away from (ihai) this (tthag neera = mirage) lure of temptations.

Such a person (keea) keeps (man-u) the mind (neetth-i neetth-i) focused on God (dheera = patiently) steadfastly.

(Tthag-i = cheat) temptations (tthagia) entice and khaava = eats) gained control over (jag-u = world) all creatures.

(Jin-i) one who (tthagia = cheats) overcomes (tthag-u = cheat) the temptations, his/her mind (aava) stays at one (ttahur) place i.e. becomes steady. 18.

ਡਡਾ ਡਰ ਉਪਜੇ ਡਰੁ ਜਾਈ ॥   ਤਾ ਡਰ ਮਹਿ ਡਰੁ ਰਹਿਆ ਸਮਾਈ ॥  ਜਉ ਡਰ ਡਰੈ ਤ ਫਿਰਿ ਡਰੁ ਲਾਗੈ ॥   ਨਿਡਰ ਹੂਆ ਡਰੁ ਉਰ ਹੋਇ ਭਾਗੈ ॥੧੯॥

Dadā dar upje dar jā▫ī.   Ŧā dar mėh dar rahi▫ā samā▫ī.  Ja▫o dar darai ṯā fir dar lāgai.   Nidar hū▫ā dar ur ho▫e bẖāgai. ||19||

Ddaddaa. Once (ddar = fear arising from respect) obedience to Divine commands (upjai = arises) happens, then (ddar-u) fear (jaaee) goes/ends.

(Ddar) fear (rahia samaaee) is contained in (ta) that (ddar-u) fear – respect for the Almighty.

But (jau) if someone (ddarai = afraid, keep away) ignores the Creator’s commands, – s/he cannot overcome vices in life and as a result – (ddar-u laagai) keeps being afraid (phir-i) again and again i.e. all the time, due to apprehensions of consequences of wrongdoings.

On the other hand, one who becomes (niddar) fearless by obeying Divine commands, all (ddar-u) fear (hoey) which are in his/her (ur) mind (bhaagai = run) leave – s/he remains fearless and hence at peace. 19.

ਢਢਾ ਢਿਗ ਢੂਢਹਿ ਕਤ ਆਨਾ ॥   ਢੂਢਤ ਹੀ ਢਹਿ ਗਏ ਪਰਾਨਾ ॥  ਚੜਿ ਸੁਮੇਰਿ ਢੂਢਿ ਜਬ ਆਵਾ ॥   ਜਿਹ ਗੜੁ ਗੜਿਓ ਸੁ ਗੜ ਮਹਿ ਪਾਵਾ ॥੨੦॥

Dẖadẖā dẖig dẖūdẖėh kaṯ ānā.   Dẖūdẖaṯ hī dẖėh ga▫e parānā.  Cẖaṛ sumer dẖūdẖ jab āvā.   Jih gaṛ gaṛi▫o so gaṛ mėh pāvā. ||20||

Ddhaddhaa. It is (ddhig/dhrig) disgraceful not to see the Almighty and (ddhooddhah-i) search (kat aanaa) somewhere else.

So (ddhooddhat) searching, their (praana) lives (ddhah-i = falls) end – but God is not found.

(Jab) when people (charr-i aava) come back after climbing (sumeyr-i = name of a mountain) high mountains – without finding the Creator there.

 The Creator, (jih) who (garrio) made (garr-u = castle) the body, (paava) is found (mah-i) in (garr) the body itself. 20.

ਣਾਣਾ ਰਣਿ ਰੂਤਉ ਨਰ ਨੇਹੀ ਕਰੈ ॥   ਨਾ ਨਿਵੈ ਨਾ ਫੁਨਿ ਸੰਚਰੈ ॥  ਧੰਨਿ ਜਨਮੁ ਤਾਹੀ ਕੋ ਗਣੈ ॥   ਮਾਰੈ ਏਕਹਿ ਤਜਿ ਜਾਇ ਘਣੈ ॥੨੧॥

Ņāṇā raṇ rūṯa▫o nar nehī karai.   Nā nivai nā fun sancẖrai.  Ḏẖan janam ṯāhī ko gaṇai.   Mārai ekėh ṯaj jā▫e gẖaṇai. ||21||

Naana. The way (nar = man) a warrior (rootahu) engaged in (ra) battle (neyhi karai) remains firm in his resolve.

He does not (nivai = bow) surrender to the temptations which and (phun-i) also does (sanchrai = keep company) let them become part of his/her nature i.e. ever be alert against them.

(Janam-u) human birth of (taahee) that person is (ganai = count) considered (dha’nn = blessed) successful in (janam) life,

who (maarai = kills) dissolves (eykah-i = one) the one disease/ego and thus (taj-i jaaey) discards (ghanai) the numerous vices. 21.

ਤਤਾ ਅਤਰ ਤਰਿਓ ਨਹ ਜਾਈ ॥   ਤਨ ਤ੍ਰਿਭਵਣ ਮਹਿ ਰਹਿਓ ਸਮਾਈ ॥   ਜਉ ਤ੍ਰਿਭਵਣ ਤਨ ਮਾਹਿ ਸਮਾਵਾ ॥   ਤਉ ਤਤਹਿ ਤਤ ਮਿਲਿਆ ਸਚੁ ਪਾਵਾ ॥੨੨॥

Ŧaṯā aṯar ṯari▫o nah jā▫ī.   Ŧan ṯaribẖavaṇ mėh rahi▫o samā▫ī.   Ja▫o ṯaribẖavaṇ ṯan māhi samāvā.   Ŧa▫o ṯaṯėh ṯaṯ mili▫ā sacẖ pāvā. ||22||

Tataa. The world-ocean is (atar) hard-to-swim; (nah jaaee) it cannot be (tario = crossed by swimming) negotiated i.e. it is hard to overcome temptations in the world-play.

(Tan) body/mind (rahio samaaee = contained) remains engrossed (mah-i) in the play of (tribhavan = three wregions) the world i.e. is tempted by the pleasure offered in the world-play all the time.

(Jau) when (tribhavan = three worlds) temptations of the world-play (samaava = merge) dissolve in (tan) body/mind,

(tau) then (tat = essence of body) the soul (milia) remains absorbed (tatah-i) in the essence of the universe/Divine virtues and commands, and (paava) finds (sach-u) the Eternal Almighty. 22.

ਥਥਾ ਅਥਾਹ ਥਾਹ ਨਹੀ ਪਾਵਾ ॥   ਓਹੁ ਅਥਾਹ ਇਹੁ ਥਿਰੁ ਨ ਰਹਾਵਾ ॥   ਥੋੜੈ ਥਲਿ ਥਾਨਕ ਆਰੰਭੈ ॥   ਬਿਨੁ ਹੀ ਥਾਭਹ ਮੰਦਿਰੁ ਥੰਭੈ ॥੨੩॥

Thathā athāh thāh nahī pāvā.   Oh athāh ih thir na rahāvā.   Thoṛai thal thānak ārambẖai.   Bin hī thābẖah manḏir thambẖai. ||23||

Thatha. The Almighty is (athaah = bottomless) unfathomable and IT’s (thaah = bottom) domain cannot be (paava) found

Since the Creator is (athaah = bottomless) unfathomable (ih-u) this mind cannot (rahaava) remain (thir-u) steady, i.e. keeps trying to learn more.

It is like a person (aarambhai) starts building (thaanak) townships on (thorai) little (thal) land i.e. the creature with little understanding, wants to know the Creator.

S/he wants to (thambhai) build (mandir-u) mansion (bin-u) without erecting (thaabhah) pillars i.e. does not take the support of Divine virtues but wants peace. 23.