SGGS pp 329-331 Gauri Kabir Ji (34-43).

SGGS pp 329-331 Gaurri Kabir Ji (34-43).

ਗਉੜੀ ਕਬੀਰ ਜੀ ਦੁਪਦੇ ॥   ਨਾ ਮੈ ਜੋਗ ਧਿਆਨ ਚਿਤੁ ਲਾਇਆ ॥   ਬਿਨੁ ਬੈਰਾਗ ਨ ਛੂਟਸਿ ਮਾਇਆ ॥੧॥

Ga▫oṛī Kabīr jī ḏupḏe.   Nā mai jog ḏẖi▫ān cẖiṯ lā▫i▫ā.   Bin bairāg na cẖẖūtas mā▫i▫ā. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri, compositions (dupadey) of two stanzas. I have not (laaia) applied (dhiaan) attention of my (chit-u) mind to attaining (jog) union with the Creator.

But influence of temptations of (maaia) the world-play cannot (chhoottas-i = leave) be removed (bin-u = without) unless there is (bairaag) the yearning/love for the Master.  1.

ਕੈਸੇ ਜੀਵਨੁ ਹੋਇ ਹਮਾਰਾ ॥   ਜਬ ਨ ਹੋਇ ਰਾਮ ਨਾਮ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Kaise jīvan ho▫e hamārā.   Jab na ho▫e rām nām aḏẖārā. ||1|| rahā▫o.

I (kaisey = how?) cannot (hoey) have (hamaara = mine) my (jeevan-u) life – without falling prey to temptations.

(Jab) when (na hoey) there is no (adhaara) support of, i.e. life is not led by, (raam naam) Divine virtues and commands. 1.

(Rahaau) dwell on this and contemplate.  

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ਕਹੁ ਕਬੀਰ ਖੋਜਉ ਅਸਮਾਨ ॥   ਰਾਮ ਸਮਾਨ ਨ ਦੇਖਉ ਆਨ ॥੨॥੩੪॥

Kaho Kabīr kẖoja▫o asmān.   Rām samān na ḏekẖ▫a▫u ān. ||2||34||

Says Kabir: Even if I (khojau) search (asmaan) the sky i.e. the whole universe.

I shall not (deykhau = see) find (aan) another (smaan) equal to (raam) the all-pervading Creator. 2. 34.

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Note: The next Shabad conveys futility of focus on one’s physical presentation.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਜਿਹ ਸਿਰਿ ਰਚਿ ਰਚਿ ਬਾਧਤ ਪਾਗ ॥   ਸੋ ਸਿਰੁ ਚੁੰਚ ਸਵਾਰਹਿ ਕਾਗ ॥੧॥

Ga▫oṛī Kabīr jī.  Jih sir racẖ racẖ bāḏẖaṯ pāg.   So sir cẖuncẖ savārėh kāg. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. I have seen that (sir-i) the head of a person (jih) on which he used to (rach-i rach-i = obsessed) carefully (baadhat) tie his (paag) turban.

(Kaag) the crows (savaarah-i) clean their (chunch) beaks on (so) that head/skull, after he dies i.e. the physical body is perishable and not worth being proud of. 1

ਇਸੁ ਤਨ ਧਨ ਕੋ ਕਿਆ ਗਰਬਈਆ ॥   ਰਾਮ ਨਾਮੁ ਕਾਹੇ ਨ ਦ੍ਰਿੜ੍ਹ੍ਹੀਆ ॥੧॥ ਰਹਾਉ ॥

Is ṯan ḏẖan ko ki▫ā garab▫ī▫ā.   Rām nām kāhe na ḏariṛ▫ī▫ā. ||1|| rahā▫o.

(Kiaa) why (garbaeeaa) be proud of (is-u) this (tan) body or (dhan) wealth.

And instead, (kaahey) why not have (drirraheeaa) firm faith in the efficacy of living by (raam naam-u) Divine virtues and commands – for happiness. 1.

(Rahaau) dwell on this and contemplate.

ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਮਨ ਮੇਰੇ ॥   ਇਹੀ ਹਵਾਲ ਹੋਹਿਗੇ ਤੇਰੇ ॥੨॥੩੫॥

Kahaṯ Kabīr sunhu man mere.   Ihī havāl hohige ṯere. ||2||35||

Says Kabir: (Sunh-u) listen (meyrey) my (man) mind/being.

(Ihee) the same (havaal = condition) thing – like the man’s head – (hohi-go) will happen (teyrey = yours) to you on death i.e. if you focus only on transitory pleasures you will suffer here and in the hereafter. 2. 35.

ਗਉੜੀ ਗੁਆਰੇਰੀ ਕੇ ਪਦੇ ਪੈਤੀਸ ॥

Ga▫oṛī gu▫ārerī ke paḏe paiṯīs.

This completes (paintees) thirty-five (padey) Shabads (key) of Bhagat Kabir Ji in Raga Gaurri Guaryeri.

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ਰਾਗੁ ਗਉੜੀ ਗੁਆਰੇਰੀ ਅਸਟਪਦੀ ਕਬੀਰ ਜੀ ਕੀ

Rāg ga▫oṛī gu▫ārerī asatpaḏī Kabīr jī kī

Composition of (asttpadee) eight stanzas of Bhagat Kabir Ji in Raga Gaurri Guaryeri.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

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

ਸੁਖੁ ਮਾਂਗਤ ਦੁਖੁ ਆਗੈ ਆਵੈ ॥   ਸੋ ਸੁਖੁ ਹਮਹੁ ਨ ਮਾਂਗਿਆ ਭਾਵੈ ॥੧॥

Sukẖ māʼngaṯ ḏukẖ āgai āvai.   So sukẖ hamhu na māʼngi▫ā bẖāvai. ||1||

The mortal (maangat) asks for (sukh-u) comfort/peace but finds that (dukh-u) grief (aavai = comes) lies (aagai) ahead i.e. forgetting Divine virtues and commands for transitory pleasures results in pain.

(Hamh-u) I would not (bhaavai) like (maangia) to ask/look for (so) such (sukh-u) comfort/pleasure. 1.

ਬਿਖਿਆ ਅਜਹੁ ਸੁਰਤਿ ਸੁਖ ਆਸਾ ॥   ਕੈਸੇ ਹੋਈ ਹੈ ਰਾਜਾ ਰਾਮ ਨਿਵਾਸਾ ॥੧॥ ਰਹਾਉ ॥

Bikẖi▫ā ajahu suraṯ sukẖ āsā.   Kaise ho▫ī hai rājā rām nivāsā. ||1|| rahā▫o.

My (surat-i) consciousness is focused on (bikhiaa = poison) on ill-gotten money and (ajah-u – even now) still has(aasa) hope of (sukh) comfort.

(Kaiasey) how (hoeehai) is it possible for (raaja raam) the Almighty King to (nivaasa) abide in the mind – i.e. such a mind has no room for God. 1.

(Rahaau) dwell on this and contemplate.

ਇਸੁ ਸੁਖ ਤੇ ਸਿਵ ਬ੍ਰਹਮ ਡਰਾਨਾ ॥   ਸੋ ਸੁਖੁ ਹਮਹੁ ਸਾਚੁ ਕਰਿ ਜਾਨਾ ॥੨॥

Is sukẖ ṯe siv barahm darānā.   So sukẖ hamhu sācẖ kar jānā. ||2||

Gods like (siv, brahm) Shankar and Brahma (ddaraana) are afraid of/avoid (is-u) this (sukh) comfort.

But (hamh-u) I (kar-i jaana = convinced) consider (so) such (sukh-u) pleasure as (saach-u = true) good. 2.  

Note: The next verse mentions ਸਨਕਾਦਿਕ (sanak-aadik) meaning Sanak etc. This occurs a number of times in Gurbani and refers to the four sons of the god Brahma according to Hindu belief. The names of the four sons are Sanak, Sanandan, Sanaatan and Sanat Kumar. They are considered first-born creatures and looked at as sages.

ਸਨਕਾਦਿਕ ਨਾਰਦ ਮੁਨਿ ਸੇਖਾ ॥   ਤਿਨ ਭੀ ਤਨ ਮਹਿ ਮਨੁ ਨਹੀ ਪੇਖਾ ॥੩॥

Sankāḏik nāraḏ mun sekẖā.   Ŧin bẖī ṯan mėh man nahī pekẖā. ||3||

(Sanak-aadik) the four sons of Brahma, (naarad mun-i) the sage Narada and (seykha/Seyshnaag) the python associated with Krishna of the Mahabharata.

(Tin) they (bhi) also did not (peykha) see (man-u) the mind (mah-i) in (tan) the body i.e. could not have awareness of Divine virtues and commands present within. 3.

ਇਸੁ ਮਨ ਕਉ ਕੋਈ ਖੋਜਹੁ ਭਾਈ ॥   ਤਨ ਛੂਟੇ ਮਨੁ ਕਹਾ ਸਮਾਈ ॥੪॥

Is man ka▫o ko▫ī kẖojahu bẖā▫ī.   Ŧan cẖẖūte man kahā samā▫ī. ||4||

O (bhaaee) brethren, (koee) someone (khojah-u) search (is-u) this (man kau) mind i.e. be aware of Divine virtues and commands.

 And reflect (kaha) where (man-u) the mind/soul (samaaee = enter) goes when it (chhuttey) leaves (tan) the body. 4.

ਗੁਰ ਪਰਸਾਦੀ ਜੈਦੇਉ ਨਾਮਾਂ ॥   ਭਗਤਿ ਕੈ ਪ੍ਰੇਮਿ ਇਨ ਹੀ ਹੈ ਜਾਨਾਂ ॥੫॥

Gur parsādī jaiḏe▫o nāmāʼn.   Bẖagaṯ kai parem in hī hai jānāʼn. ||5||

(Gur parsaadi) with the guru’s grace/guidance, the devotees (jaideyau) Jaidev and (naamaa’n) Namdev,

(in hi) they (jaanaa’n = knew) found the Almighty this because of their (preym-i) loving (bhagat-i) dedication i.e. conforming to Divine virtues and commands. 5.

ਇਸੁ ਮਨ ਕਉ ਨਹੀ ਆਵਨ ਜਾਨਾ ॥   ਜਿਸ ਕਾ ਭਰਮੁ ਗਇਆ ਤਿਨਿ ਸਾਚੁ ਪਛਾਨਾ ॥੬॥

Is man ka▫o nahī āvan jānā.   Jis kā bẖaram ga▫i▫ā ṯin sācẖ pacẖẖānā. ||6||

They realized that there is (nahi) no (aavan) coming/births and (jaana) going/deaths (kau) for (is-u) this (man) mind/soul.

Those (jis ka) whose (bharam-u) doubt on this (gaiaa = goes) ends, (tin-i) they (pachhaana) recognise (saach-u = truth) Naam/Divine virtues and commands within – and conforms to them and finally merges with the Creator. 6.

ਇਸੁ ਮਨ ਕਉ ਰੂਪੁ ਨ ਰੇਖਿਆ ਕਾਈ ॥   ਹੁਕਮੇ ਹੋਇਆ ਹੁਕਮੁ ਬੂਝਿ ਸਮਾਈ ॥੭॥

Is man ka▫o rūp na rekẖ▫i▫ā kā▫ī.   Hukme ho▫i▫ā hukam būjẖ samā▫ī. ||7||

There are (na kaaee = not any) no (roop-u) form or (reykhia = lines on hands and feet) identification marks (kau) of (is-u) this (man = mind) soul.

The mind/soul (hoia = happens) comes into being (hukamey) with Divine commands, i.e. with instructions on role in life of the body to which it gives life, and by (boojh-i = understanding) obeying (hukam-u) Divine commands/writ it (samaaee) merges back to the Creator. 7.

ਇਸ ਮਨ ਕਾ ਕੋਈ ਜਾਨੈ ਭੇਉ ॥   ਇਹ ਮਨਿ ਲੀਣ ਭਏ ਸੁਖਦੇਉ ॥੮॥

Is man kā ko▫ī jānai bẖe▫o.   Ih man līṇ bẖa▫e sukẖ▫ḏe▫o. ||8||

(Koee) some rare person (jaanai) knows (bheyo) the mystery of (is) this mind/soul with God present within.

(Ih) this (man-i) mind/soul (leen bhaey) is absorbed/merges with, the Almighty (sukhdeyo) comfort-giver. 8.

ਜੀਉ ਏਕੁ ਅਰੁ ਸਗਲ ਸਰੀਰਾ ॥   ਇਸੁ ਮਨ ਕਉ ਰਵਿ ਰਹੇ ਕਬੀਰਾ ॥੯॥੧॥੩੬॥

Jī▫o ek ar sagal sarīrā.   Is man ka▫o rav rahe kabīrā. ||9||1||36||

(Eyk-u) the One (jeeo) Supreme Spirit (ar-u) and is present in all (sagal) all (sareera) bodies, i.e. the soul comes from the Supreme Spirit.

Kabir (rav-i rahey) keeps remembering (is-u kau) this (man) mind, i.e. Almighty present in the mind. 9. 1. 36.

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ਗਉੜੀ ਗੁਆਰੇਰੀ ॥  ਅਹਿਨਿਸਿ ਏਕ ਨਾਮ ਜੋ ਜਾਗੇ ॥   ਕੇਤਕ ਸਿਧ ਭਏ ਲਿਵ ਲਾਗੇ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī gu▫ārerī.  Ahinis ek nām jo jāge.   Keṯak siḏẖ bẖa▫e liv lāge. ||1|| rahā▫o.

Composition in Raga Gaurri Guareyri. (Jo) those who (jaagey = awake) are alert to/conscious of (naam) virtues and commands of (eyk) the One Creator (ahinis-i) day and night.

(Keytak = so many) countless such (sidh) accomplished saints (bhaey) remain (liv laagey) fused on the Almighty i.e. those who remain absorbed in the Creator day and night are accomplished saints. 1.

(Rahaau) dwell on this and contemplate.

ਸਾਧਕ ਸਿਧ ਸਗਲ ਮੁਨਿ ਹਾਰੇ ॥   ਏਕ ਨਾਮ ਕਲਿਪ ਤਰ ਤਾਰੇ ॥੧॥

Sāḏẖak siḏẖ sagal mun hāre.   Ėk nām kalip ṯar ṯāre. ||1||

(Sagal) all (saadhak) seekers, (sidh) saints and (mun-i) sages (haarey) get weary trying other methods.

Those who (kalip/kalap) reflect on/obey (eyk naam) commands of the One Master (tar = swim) overcome vices and (taarey) are ferried across the world-ocean temptations, to God and not reborn. 1.

ਜੋ ਹਰਿ ਹਰੇ ਸੁ ਹੋਹਿ ਨ ਆਨਾ ॥   ਕਹਿ ਕਬੀਰ ਰਾਮ ਨਾਮ ਪਛਾਨਾ ॥੨॥੩੭॥

Jo har hare so hohi na ānā.   Kahi Kabīr rām nām pacẖẖānā. ||2||37||

(Jo) those who focus on virtues and commands of (har-i harey) the Almighty, (hoh-i na) there is no (aana = coming) rebirth for (s-u) them i.e. they are freed from the cycles of reincarnation.

They have (pachhaana) recognised (raam naam) Divine virtues within, says Kabir. 2. 37.

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ਗਉੜੀ ਭੀ ਸੋਰਠਿ ਭੀ ॥  ਰੇ ਜੀਅ ਨਿਲਜ ਲਾਜ ਤਹਿ ਨਾਹੀ ॥   ਹਰਿ ਤਜਿ ਕਤ ਕਾਹੂ ਕੇ ਜਾਂਹੀ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī bẖī soraṯẖ bẖī.  Re jī▫a nilaj lāj ṯohi nāhī.   Har ṯaj kaṯ kāhū ke jāʼnhī. ||1|| rahā▫o.

Composition to be sung in Raga Gaurri and Sorath. (Rey) o (nilaj) shameless (jeea) person have (tah-i) you (naahi) no (laaj) shame?

(Kat) where and (kaahoo ko) to whom you (jaa’nhi = go) look up to i.e. you worship others, (taj-i) forsaking (har-i) the Creator. 1.

ਜਾ ਕੋ ਠਾਕੁਰੁ ਊਚਾ ਹੋਈ ॥   ਸੋ ਜਨੁ ਪਰ ਘਰ ਜਾਤ ਨ ਸੋਹੀ ॥੧॥

Jā ko ṯẖākur ūcẖā ho▫ī.   So jan par gẖar jāṯ na sohī. ||1||

Remember, (ja ka) one who has the support of (oocha) the highest (thaakur) Master,

it does not (sohi = look good) befit (so jan) that person (jaat) to go to (par) another’s (ghar) house i.e. to look to someone else. 1.

ਸੋ ਸਾਹਿਬੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥   ਸਦਾ ਸੰਗਿ ਨਾਹੀ ਹਰਿ ਦੂਰਿ ॥੨॥

So sāhib rahi▫ā bẖarpūr.   Saḏā sang nāhī har ḏūr. ||2||

You do not have to go anywhere; (so = that) the One (sahib-u) Master (rahia = remains) is (bharpoor-i) all pervasive – present everywhere.

(Har-i) the Almighty is (sadaa) ever (sang-i) with/within us, not (door-i) far, i.e. not away from us. 2.

ਕਵਲਾ ਚਰਨ ਸਰਨ ਹੈ ਜਾ ਕੇ ॥   ਕਹੁ ਜਨ ਕਾ ਨਾਹੀ ਘਰ ਤਾ ਕੇ ॥੩॥

Kavlā cẖaran saran hai jā ke.   Kaho jan kā nāhī gẖar ṯā ke. ||3||

Do not ask anyone to bless you with wealth; (Kah-u) tell me i.e. just think o (jan) man/woman, what is (naahi) not there (ta kai) in that person’s (ghar) home i.e. there is nothing left wanting by a person.

(Ja kai) in whose (saran) sanctuary and (charan) feet/submission, (kavla) the goddess of wealth is – according to Hindu belief, – is present i.e. seek sanctuary of the Almighty and you will have nothing lacking. 3.

ਸਭੁ ਕੋਊ ਕਹੈ ਜਾਸੁ ਕੀ ਬਾਤਾ ॥   ਸੋ ਸੰਮ੍ਰਥੁ ਨਿਜ ਪਤਿ ਹੈ ਦਾਤਾ ॥੪॥

Sabẖ ko▫ū kahai jās kī bāṯā.   So samrath nij paṯ hai ḏāṯā. ||4||

That Master (jaas ki) whose (baata = talk about) praises (sabh ko-oo) everyone (kahai) says/sings,

(so) that (daata) beneficent Creator is (nij pat-i) ITs own Master and (samrath) omnipotent – there is none above IT. 4.

ਕਹੈ ਕਬੀਰੁ ਪੂਰਨ ਜਗ ਸੋਈ ॥   ਜਾ ਕੇ ਹਿਰਦੈ ਅਵਰੁ ਨ ਹੋਈ ॥੫॥੩੮॥

Kahai Kabīr pūran jag so▫ī.   Jā ke hirḏai avar na ho▫ī. ||5||38||

Says Kabir: (Soee) that is (pooran) an accomplished (jag) person.

(Ja kai) in whose (hirdai) mind there (hoee) is (avar-u na) none other than the Creator i.e. such a person accomplishes the purpose of human birth to unite with the Creator. 5. 38.

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Note: The Shabad below brings out a number of points. Firstly, the family relations are transitory. Secondly, attachment to the world-play is the result of lures caused by the Creator IT-self. Thirdly, people wail on death of relatives but births and deaths are only a play of the Creator. Fourthly, people forget that real suffering is separation from the Creator by forgetting IT’s commands. Lastly if we do not break off i.e. remain connected, with the Creator, and recount Divine virtues, we shall never be led astray and not suffer.

ਕਉਨੁ ਕੋ ਪੂਤੁ ਪਿਤਾ ਕੋ ਕਾ ਕੋ ॥   ਕਉਨੁ ਮਰੈ ਕੋ ਦੇਇ ਸੰਤਾਪੋ ॥੧॥

Ka▫un ko pūṯ piṯā ko kā ko.   Ka▫un marai ko ḏe▫e sanṯāpo. ||1||

(Kaun-u ko) whose (poot-u = son) child is s/he, and (ko) who is (ka ko) whose (pitaa) father i.e. these are temporary relationships.

(Kaun-u) who (marai) dies and (ko) who (dey-i) gives (santaapo) grief i.e. grief on death is false – all this is play of the Creator, the body dies not the soul. 1.

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ਹਰਿ ਠਗ ਜਗ ਕਉ ਠਗਉਰੀ ਲਾਈ ॥   ਹਰਿ ਕੇ ਬਿਓਗ ਕੈਸੇ ਜੀਅਉ ਮੇਰੀ ਮਾਈ ॥੧॥ ਰਹਾਉ ॥

Har ṯẖag jag ka▫o ṯẖag▫urī lā▫ī.   Har ke bi▫og kaise jī▫a▫o merī mā▫ī. ||1|| rahā▫o.

(Hari) the Creator (tthag = deceiver) tempts (laaee) creating (ttagauri = inebriating drug used to rob) attachment to relatives – with this they forget the Creator.

O (meyri) my (maaee) mother, I (kaisey = how?) cannot (jeeau) live (biog) separated from/forgetting (har-i) the Creator, i.e. the Creator alone gives permanent company? 1.

(Rahaau) dwell on this and contemplate.

ਕਉਨ ਕੋ ਪੁਰਖੁ ਕਉਨ ਕੀ ਨਾਰੀ ॥   ਇਆ ਤਤ ਲੇਹੁ ਸਰੀਰ ਬਿਚਾਰੀ ॥੨॥

Ka▫un ko purakẖ ka▫un kī nārī.   I▫ā ṯaṯ leho sarīr bicẖārī. ||2||

Similarly (kaun ko) whose (purakh-u) husband is he and (kaun ki) whose wife, is she?

We can understand (iaa) this (tat) reality if we realize that we are (bichaari) considering (sareer) physical bodies. 2.

ਕਹਿ ਕਬੀਰ ਠਗ ਸਿਉ ਮਨੁ ਮਾਨਿਆ ॥   ਗਈ ਠਗਉਰੀ ਠਗੁ ਪਹਿਚਾਨਿਆ ॥੩॥੩੯॥

Kahi Kabīr ṯẖag si▫o man māni▫ā.   Ga▫ī ṯẖag▫urī ṯẖag pėhcẖāni▫ā. ||3||39||

Says Kabir: Once (man-u) the mind (maania) is agreeable/in tune (siau) with the (tthag) the deceiver/Creator of illusion, i.e. becomes aware of the delusion with the guru’ guidance.

(Tthaguri = inebriating drug) illusion (gaee) goes/ends and (tthag-u) Creator (pahchaania) recognised, i.e. one who remains unattached to the world-play, finds the Almighty. 3. 39.

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ਅਬ ਮੋ ਕਉ ਭਏ ਰਾਜਾ ਰਾਮ ਸਹਾਈ ॥   ਜਨਮ ਮਰਨ ਕਟਿ ਪਰਮ ਗਤਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

Ab mo ka▫o bẖa▫e rājā rām sahā▫ī.   Janam maran kat param gaṯ pā▫ī. ||1|| rahā▫o.

I (ab) now (raaja raam) the all-pervasive Creator King (bhaey sahaaee) has become my support, i.e. Naam/Divine virtues and commands have become my mainstay for life.

This protects me from transgressions and I have (paaee) attained (param) the supreme (gat-i) state – of freedom from temptations in life, and hence my (janam, maran) further births and deaths (katt-i = cut) have been obviated. 1.

(Rahaau) dwell on this and contemplate.

This is how this has been possible.

ਸਾਧੂ ਸੰਗਤਿ ਦੀਓ ਰਲਾਇ ॥   ਪੰਚ ਦੂਤ ਤੇ ਲੀਓ ਛਡਾਇ ॥

Sāḏẖū sangaṯ ḏī▫o ralā▫e.   Pancẖ ḏūṯ ṯe lī▫o cẖẖadā▫e.

The Creator (deeo ralaaey = mixed) enabled (sangat-i) company/guidance of (saadhoo) the guru.

And the guru’s teachings (chhaddaaey leeo) freed me from (panch doot) the five vices of lust, wrath, greed, attachment to things transitory and vanity.

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਜਪਉ ਜਪੁ ਰਸਨਾ ॥   ਅਮੋਲ ਦਾਸੁ ਕਰਿ ਲੀਨੋ ਅਪਨਾ ॥੧॥

Amriṯ nām japa▫o jap rasnā.   Amol ḏās kar līno apnā. ||1||

My (rasna) tongue (japau) remembers (jap-u) to conform to (naam-u) Divine commands,

and the Creator has (kar-i lino = made) accepted me as (amol daas-u = unpaid servant) a slave as IT’s (apna) own devotee.- I now owe allegiance to none else. 1.

ਸਤਿਗੁਰ ਕੀਨੋ ਪਰਉਪਕਾਰੁ ॥   ਕਾਢਿ ਲੀਨ ਸਾਗਰ ਸੰਸਾਰ ॥

Saṯgur kīno par▫upkār.   Kādẖ līn sāgar sansār.

(Satgur) the true guru has (keeno) did this (parupkaar) good turn to me.

He has (kaaddh-i leen) taken me out of (sansaar) the world (saagar) ocean i.e. I no longer fall prey to temptations in the world-play.

ਚਰਨ ਕਮਲ ਸਿਉ ਲਾਗੀ ਪ੍ਰੀਤਿ ॥   ਗੋਬਿੰਦੁ ਬਸੈ ਨਿਤਾ ਨਿਤ ਚੀਤ ॥੨॥

Cẖaran kamal si▫o lāgī parīṯ.   Gobinḏ basai niṯā niṯ cẖīṯ. ||2||

Instead, I have (laagi = attached) developed (preet-i) love (siau) with/for (charan kamal = lotus feet) commands of the Creator.

Now (gobind-u) the Master of the world (nita nit) forever (basai) abides in (cheet) my consciousness. 2.

ਮਾਇਆ ਤਪਤਿ ਬੁਝਿਆ ਅੰਗਿਆਰੁ ॥   ਮਨਿ ਸੰਤੋਖੁ ਨਾਮੁ ਆਧਾਰੁ ॥

Mā▫i▫ā ṯapaṯ bujẖi▫ā angi▫ār.   Man sanṯokẖ nām āḏẖār.

With this (tapat-i = heat) restlessness caused by (angiaar = burning coal) the fire of (maaia) temptations in the world-play has (bujhia) been quenched.

With Naam/Divine commands as (aadhaar-u) support/mainstay of life, I have overcome temptations and experience (santokh-u) contentment (man-i) in the mind.

ਜਲਿ ਥਲਿ ਪੂਰਿ ਰਹੇ ਪ੍ਰਭ ਸੁਆਮੀ ॥   ਜਤ ਪੇਖਉ ਤਤ ਅੰਤਰਜਾਮੀ ॥੩॥

Jal thal pūr rahe parabẖ su▫āmī.   Jaṯ pekẖa▫o ṯaṯ anṯarjāmī. ||3||

(Prabh) the Almighty (suaami) Master (poor-i rahey) pervades (jal-i) in water and (thal-i) in/on land.

(Jat) wherever (peykhau) I see, (tat) there I find the Master who is (antarjaami) present within every one and who knows the minds of all. 3.

ਅਪਨੀ ਭਗਤਿ ਆਪ ਹੀ ਦ੍ਰਿੜਾਈ ॥   ਪੂਰਬ ਲਿਖਤੁ ਮਿਲਿਆ ਮੇਰੇ ਭਾਈ ॥

Apnī bẖagaṯ āp hī ḏariṛā▫ī.   Pūrab likẖaṯ mili▫ā mere bẖā▫ī.

The Creator has (aap hi) has IT-self (drirraaee) made firm my (bhagat-i) devotion (apni = own) to IT i.e. enabled me to live by Divine virtues and commands.

This blessing has (milia) been received by me based on (likhat-u = writing) the account of (poorab = prior) past deeds, (meyrey) o my (bhaai) brethren.

ਜਿਸੁ ਕ੍ਰਿਪਾ ਕਰੇ ਤਿਸੁ ਪੂਰਨ ਸਾਜ ॥   ਕਬੀਰ ਕੋ ਸੁਆਮੀ ਗਰੀਬ ਨਿਵਾਜ ॥੪॥੪੦॥

Jis kirpā kare ṯis pūran sāj.   Kabīr ko su▫āmī garīb nivāj. ||4||40||

(Jis-u) one to whom the Almighty (karey) bestows (kripa) grace, (tis) his/her (saaj = construction/adornment) accomplishment is (pooran) complete, i.e. s/he achieves the most exalted state of union with the Master.

(Kabir ko) Kabir’s (suaami) Master (nivaaj) gives honour to (gareeb) the poor i.e. looks after the poor and hapless. 4. 40.

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Note: The next Shabad is on ਸੂਤਕੁ (sootak) meaning impure. Sootak is a superstition in the Hindu system according to which the whole place and family becomes impure when there is birth or death in the family. Bhagat Kabir rubbishes this.

ਜਲਿ ਹੈ ਸੂਤਕੁ ਥਲਿ ਹੈ ਸੂਤਕੁ ਸੂਤਕ ਓਪਤਿ ਹੋਈ ॥  ਜਨਮੇ ਸੂਤਕੁ ਮੂਏ ਫੁਨਿ ਸੂਤਕੁ ਸੂਤਕ ਪਰਜ ਬਿਗੋਈ ॥੧॥

Jal hai sūṯak thal hai sūṯak sūṯak opaṯ ho▫ī.  Janme sūṯak mū▫e fun sūṯak sūṯak paraj bigo▫ī. ||1||

There (hai) is (sootak-u) impurity in (jal-i) in water and (thal-i) in/on land – because the creatures keep taking births and dying in both, (opat-i) the whole creation is then impure/defiled.

O Pandit, you say there is (sootak-u) defilement (janmey) on birth and (phun-i) also (mooey) on death. (paraj) the people are (bigoee) frustrated/fed up by this superstition of Sootak/defilement.

ਕਹੁ ਰੇ ਪੰਡੀਆ ਕਉਨ ਪਵੀਤਾ ॥   ਐਸਾ ਗਿਆਨੁ ਜਪਹੁ ਮੇਰੇ ਮੀਤਾ ॥੧॥ ਰਹਾਉ ॥

Kaho re pandī▫ā ka▫un pavīṯā.   Aisā gi▫ān japahu mere mīṯā. ||1|| rahā▫o.

(Rey) o (panddeeaa, pandit) learned Brahmin, (kah-u = say) tell me, (kaun) who is (paveeta) pure? i.e. one needs to purify one’s own mind.

(Meyrey) my (meeta) friend, (japah-u) keep in mind (aisa = such) this (giaan-u = knowledge)awareness. 1.

(Rahaau) dwell on this and contemplate.

ਨੈਨਹੁ ਸੂਤਕੁ ਬੈਨਹੁ ਸੂਤਕੁ ਸੂਤਕੁ ਸ੍ਰਵਨੀ ਹੋਈ ॥   ਊਠਤ ਬੈਠਤ ਸੂਤਕੁ ਲਾਗੈ ਸੂਤਕੁ ਪਰੈ ਰਸੋਈ ॥੨॥

Nainhu sūṯak bainhu sūṯak sūṯak sarvanī ho▫ī.   Ūṯẖaṯ baiṯẖaṯ sūṯak lāgai sūṯak parai raso▫ī. ||2||

There is (sootak) impurity (nainah-u) of the eyes for looking at other’s wealth/beauty; (bainah-u) of the mouth uttering lies and calumny; (sravni) of the ears listening to backbiting/slander.

Sootak (laagai) makes one impure, (ootthat) getting up, (baitthat) sitting down, i.e. one errs all the time, and it (parai) happens in (rasoi) the kitchen where fire burns – because some thing or the other gets killed. 2.

ਫਾਸਨ ਕੀ ਬਿਧਿ ਸਭੁ ਕੋਊ ਜਾਨੈ ਛੂਟਨ ਕੀ ਇਕੁ ਕੋਈ ॥   ਕਹਿ ਕਬੀਰ ਰਾਮੁ ਰਿਦੈ ਬਿਚਾਰੈ ਸੂਤਕੁ ਤਿਨੈ ਨ ਹੋਈ ॥੩॥੪੧॥

Fāsan kī biḏẖ sabẖ ko▫ū jānai cẖẖūtan kī ik ko▫ī.   Kahi Kabīr rām riḏai bicẖārai sūṯak ṯinai na ho▫ī. ||3||41||

(Sabh-u ko-oo) every one (jaanai) knows (bidh-i) the method (ki) of (phaasan) being trapped in this superstition but (koee) some rare (ik-u) one knows how (chhoottan) to be freed from it.

Says Kabir: One who (bichaarai) reflects on (raam-u) Divine virtues and commands (ridai) in the mind, – and obeys – Sootak does not (hoee= happen) delude (tinai) that person. 3. 41.

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Note: In the Shabad below Bhagat Kabir Ji brings out that anyone who achieves something does not acknowledge what made him/her great but takes pride in the self.

ਗਉੜੀ ॥  ਝਗਰਾ ਏਕੁ ਨਿਬੇਰਹੁ ਰਾਮ ॥   ਜਉ ਤੁਮ ਅਪਨੇ ਜਨ ਸੌ ਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī.  Jẖagrā ek niberahu rām.   Ja▫o ṯum apne jan sou kām. ||1|| rahā▫o.

Composition in Raga Gaurri. O (raam) Almighty, please (nibeyrahu) resolve this (jhagra) conflict in my mind,

(jau) if (tum) you have any (kaam = work) thing to do (sau) with (apney = own) Your (jan) servant, i.e. so that live the right way.

(Rahaau) dwell on this and contemplate.

ਇਹੁ ਮਨੁ ਬਡਾ ਕਿ ਜਾ ਸਉ ਮਨੁ ਮਾਨਿਆ ॥   ਰਾਮੁ ਬਡਾ ਕੈ ਰਾਮਹਿ ਜਾਨਿਆ ॥੧॥

Ih man badā kė jā sa▫o man māni▫ā.   Rām badā kai rāmėh jāni▫ā. ||1||

Is (ih-u) this (man-u) mind (baddaa) greater or the one to whom the mind (maania) is devoted? Answer: One to whom the mind devoted.

Is (raam) the Creator (baddaa) greater or one who has (jaania) known/recognized the Creator within? Answer: Raam 1.

ਬ੍ਰਹਮਾ ਬਡਾ ਕਿ ਜਾਸੁ ਉਪਾਇਆ ॥   ਬੇਦੁ ਬਡਾ ਕਿ ਜਹਾਂ ਤੇ ਆਇਆ ॥੨॥

Barahmā badā kė jās upā▫i▫ā.   Beḏ badā kė jahāʼn ṯe ā▫i▫ā. ||2||

Is Brahma greater (ki) or one (jaas-u) who has created Brahma? Answer: the One who has created.

Is (beyd-u) knowledge greater or (tey) from (jahaa’n) where it has (aaia) come? Answer: The source/guru. 2.

ਕਹਿ ਕਬੀਰ ਹਉ ਭਇਆ ਉਦਾਸੁ ॥   ਤੀਰਥੁ ਬਡਾ ਕਿ ਹਰਿ ਕਾ ਦਾਸੁ ॥੩॥੪੨॥

Kahi Kabīr ha▫o bẖa▫i▫ā uḏās.   Ŧirath badā kė har kā ḏās. ||3||42||

Says Kabir: (Hau) I (bhaia) am (udaas-u = disappointed) unable to understand.

Is (teerath-u) pilgrim centre/holy place (badaa) greater (k-i) or (daas-u = servant) devotee of (har-u) the Almighty? Answer: The devotee – because a person who praises the Almighty makes a place holy. 3. 42.

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Note: In the next Shabad Bhagat Kabir Ji takes the example of a thatched house. The Creator is not seen within because the mind is masked by evil counsel/ideas. The Shabad likens such a mind with a house with thatched walls of delusion, pillars of dualism, the beams of attachments to things transitory, and roof of craving. When these vices leave with the guru’s guidance, one is able see within and find the Almighty.

ਰਾਗੁ ਗਉੜੀ ਚੇਤੀ ॥  ਦੇਖੌ ਭਾਈ ਗ੍ਯ੍ਯਾਨ ਕੀ ਆਈ ਆਂਧੀ ॥   ਸਭੈ ਉਡਾਨੀ ਭ੍ਰਮ ਕੀ ਟਾਟੀ ਰਹੈ ਨ ਮਾਇਆ ਬਾਂਧੀ ॥੧॥ ਰਹਾਉ ॥

Rāg ga▫oṛī cẖeṯī.  Ḏekẖou bẖā▫ī ga▫yān kī ā▫ī āʼnḏẖī.   Sabẖai udānī bẖaram kī tātī rahai na mā▫i▫ā bāʼnḏẖī. ||1|| rahā▫o.

Composition of Bhagat Kabir Ji in Raga Gaurri Cheyti. O (bhaaee) brethren (deykhou) watch, (aandhi) the storm of (gayaan) knowledge/awareness of Divine virtues and commands (aaee) has come.

It has (udaani) blown off (ttaatti) the thatched walls of (bharam) doubts – with the guru’s guidance, it cannot (rahai) remain (baandhi) in bondage of (maaia) temptations in the world-play, i.e. all illusions are dispelled with the guru’s guidance. 1.

(Rahaau) dwell on this and contemplate.

ਦੁਚਿਤੇ ਕੀ ਦੁਇ ਥੂਨਿ ਗਿਰਾਨੀ ਮੋਹ ਬਲੇਡਾ ਟੂਟਾ ॥   ਤਿਸਨਾ ਛਾਨਿ ਪਰੀ ਧਰ ਊਪਰਿ ਦੁਰਮਤਿ ਭਾਂਡਾ ਫੂਟਾ ॥੧॥

Ḏucẖiṯe kī ḏu▫e thūn girānī moh baledā tūtā.   Ŧisnā cẖẖān parī ḏẖar ūpar ḏurmaṯ bẖāʼndā fūtā. ||1||

(Duey) both (thoon-i) pillars of (duchitey) double-minded person – who cannot decide whether to obey the Almighty or aim at worldly gains – (giraani) are demolished and (baleydda) the roof-beam of (moh) allurements (ttootta = breaks) falls down, i.e. one overcomes allurements in the world-play.

As the beam of allurements falls, (chhaan-i) the roof of (tisna, trisna = craving) desires falls (oopar-i) on (dhar) the ground and (bhaandda) vessel of (durmat-i) evil counsel/other ideas (phootta = bursts) breaks, and the inner-self is exposed i.e. one can find the Creator within. 1.

ਆਂਧੀ ਪਾਛੇ ਜੋ ਜਲੁ ਬਰਖੈ ਤਿਹਿ ਤੇਰਾ ਜਨੁ ਭੀਨਾਂ ॥   ਕਹਿ ਕਬੀਰ ਮਨਿ ਭਇਆ ਪ੍ਰਗਾਸਾ ਉਦੈ ਭਾਨੁ ਜਬ ਚੀਨਾ ॥੨॥੪੩॥

Āʼnḏẖī pācẖẖe jo jal barkẖai ṯihi ṯerā jan bẖīnāʼn.   Kahi Kabīr man bẖa▫i▫ā pargāsā uḏai bẖān jab cẖīnā. ||2||43||

(Tih = with that) with (Jal-u = water) the rain (jo) that (barkhai) falls (paachhai) after (aandhi) the storm (teyra) Your servant is (bheena) drenched with (tih-i) that water, i.e. understands the guru’s teachings

Just as (jab) when (bhaan) the sun (udai) rises and there is light, (man-i) the mind (bhaia) is (pragaasa) enlightened when the guru removes delusion. 2. 43.