SGGS pp 332-334, Gauri Kabir Ji (44-50).

SGGS pp 332-334, Gaurri Kabir Ji (44-50).

ਗਉੜੀ ਚੇਤੀ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ga▫oṛī cẖeṯī   Ik▫oaʼnkār saṯgur parsāḏ.

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

ਹਰਿ ਜਸੁ ਸੁਨਹਿ ਨ ਹਰਿ ਗੁਨ ਗਾਵਹਿ ॥   ਬਾਤਨ ਹੀ ਅਸਮਾਨੁ ਗਿਰਾਵਹਿ ॥੧॥

Har jas sunėh na har gun gāvahi.   Bāṯan hī asmān girāvėh. ||1||

There are people who neither (sunah-i) listen to (jas-u) praise of (har-i) the Almighty, nor (gaavah-i = sing) praise/emulate (gun) virtues of the Almighty, by which they could lead life.

But indulge in tall (baatan) talk as if they have powers to (giraavah-i) bring down (asmaan-u) the sky i.e. have attained supernatural powers. 1.

ਐਸੇ ਲੋਗਨ ਸਿਉ ਕਿਆ ਕਹੀਐ ॥   ਜੋ ਪ੍ਰਭ ਕੀਏ ਭਗਤਿ ਤੇ ਬਾਹਜ ਤਿਨ ਤੇ ਸਦਾ ਡਰਾਨੇ ਰਹੀਐ ॥੧॥ ਰਹਾਉ ॥

Aise logan si▫o ki▫ā kahī▫ai.   Jo parabẖ kī▫e bẖagaṯ ṯe bāhaj ṯin ṯe saḏā darāne rahī▫ai. ||1|| rahā▫o.

(Kia) what we can (kaheeai) say (siau) to (aisey) such (logan) people.

Those (jo) whom (prabh) the Creator (kee-ey) has made (baahaj) bereft of (bhagat-i) devotion/obedience to the Creator; we should (sadaa) ever (raheeai = remain) be (ddaraaney) afraid, i.e. keep away, (tey) from (tin) them. 1.

ਆਪਿ ਨ ਦੇਹਿ ਚੁਰੂ ਭਰਿ ਪਾਨੀ ॥   ਤਿਹ ਨਿੰਦਹਿ ਜਿਹ ਗੰਗਾ ਆਨੀ ॥੨॥

Āp na ḏėh cẖurū bẖar pānī.   Ŧih ninḏėh jih gangā ānī. ||2||

They will (aap-i) themselves not (deyh-i) give (paani) water (churu/chulu bhar-i) to rinse the mouth, i.e. do nothing.

But (nindah-i = slander) malign (tih) those (jih) who (aani) bring (ganga) River Ganga i.e. who do plenty for others. 2.

ਬੈਠਤ ਉਠਤ ਕੁਟਿਲਤਾ ਚਾਲਹਿ ॥   ਆਪੁ ਗਏ ਅਉਰਨ ਹੂ ਘਾਲਹਿ ॥੩॥

Baiṯẖaṯ uṯẖaṯ kutilṯā cẖālėh.   Āp ga▫e a▫uran hū gẖālėh. ||3||

(Baitthat) sitting or (utthat) standing they (chaalah-i = move) keep thinking of (kuttilta) deceit.

They (aap-u) themselves (gaey = gone cases) ruin their lives and (ghaalah-i = toil) attempt to do the same (hoo) to (auran) others. 3.

ਛਾਡਿ ਕੁਚਰਚਾ ਆਨ ਨ ਜਾਨਹਿ ॥   ਬ੍ਰਹਮਾ ਹੂ ਕੋ ਕਹਿਓ ਨ ਮਾਨਹਿ ॥੪॥

Cẖẖād kucẖracẖā ān na jānėh.   Barahmā hū ko kahi▫o na mānėh. ||4||

They (jaanah-i) know (aan na) nothing else (chhaadd-i = leaving) except (ku-charcha) evil talk.

and do not (maanah-i) accept (kahio = saying) what is said (hoo ko) by (brahma = who read the Vedas) the scriptures. 4.

ਆਪੁ ਗਏ ਅਉਰਨ ਹੂ ਖੋਵਹਿ ॥   ਆਗਿ ਲਗਾਇ ਮੰਦਰ ਮੈ ਸੋਵਹਿ ॥੫॥

Āp ga▫e a▫uran hū kẖovėh.   Āg lagā▫e manḏar mai sovėh. ||5||

They (aap-u) themselves (gaey) go off/stray from the path of virtues and try to (khovah-i = lose path) mislead (auran) others.

They are like a person who (sovah-i) sleeps (mai) in his/her (mandar) house after (lagaaey) setting it on (aag) fire i.e. arrange for their own destruction. 5.

ਅਵਰਨ ਹਸਤ ਆਪ ਹਹਿ ਕਾਂਨੇ ॥   ਤਿਨ ਕਉ ਦੇਖਿ ਕਬੀਰ ਲਜਾਨੇ ॥੬॥੧॥੪੪॥

Avran hasaṯ āp hėh kāʼnne.   Ŧin ka▫o ḏekẖ Kabīr lajāne. ||6||1||44||

Such people (hast) laugh at (avran) others’ looks but are (aap) themselves (kaaey) blind in one eye i.e. they try to make fun of others’ shortcomings but do not see their own.

I (lajaaney) feel ashamed/embarrassed (deykhi) seeing (tin kau = them) such people, says Kabir. 6. 1. 44.

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ਰਾਗੁ ਗਉੜੀ ਬੈਰਾਗਣਿ ਕਬੀਰ ਜੀ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg ga▫oṛī bairāgaṇ Kabīr jī   Ik▫oaʼnkār saṯgur parsāḏ.

Bani of Bhagat Kabir Ji in Raga Gaurri Bairagan. Invoking One all-pervasive Creator who may be known with the true guru’s grace.

ਜੀਵਤ ਪਿਤਰ ਨ ਮਾਨੈ ਕੋਊ ਮੂਏਂ ਸਿਰਾਧ ਕਰਾਹੀ ॥   ਪਿਤਰ ਭੀ ਬਪੁਰੇ ਕਹੁ ਕਿਉ ਪਾਵਹਿ ਕਊਆ ਕੂਕਰ ਖਾਹੀ ॥੧॥

Jīvaṯ piṯar na mānai ko▫ū mū▫eʼn sirāḏẖ karāhī.   Piṯar bẖī bapure kaho ki▫o pāvahi ka▫ū▫ā kūkar kẖāhī. ||1||

(Ko-oo na) no one (maanai = accepts) shows respect to (pitar) older generation of the family (jeevat) when alive but (karaahi = get performed) perform (siraadh) post-death annual ritual feasts in their memory believing the food will reach them.

Someone (kah-u) tell me (kiau) how can (bapurey) the poor (pitar) ancestors (paavah-i) get the food? (Ka-ooa) the crows and (kookar) dogs (khaahi) feed on them, as is customary. 1.

ਮੋ ਕਉ ਕੁਸਲੁ ਬਤਾਵਹੁ ਕੋਈ ॥   ਕੁਸਲੁ ਕੁਸਲੁ ਕਰਤੇ ਜਗੁ ਬਿਨਸੈ ਕੁਸਲੁ ਭੀ ਕੈਸੇ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Mo ka▫o kusal baṯāvhu ko▫ī.   Kusal kusal karṯe jag binsai kusal bẖī kaise ho▫ī. ||1|| rahā▫o.

(Koee) someone (bataavh-u) tell (mo kau) to me what is (kusal) happiness.

(Jag-u) the world/the creature (binsai) perishes (kartey) talking of (kusal kusal) happiness all the time, but how is (kusal) happiness (hoee = happen) obtained – is it by the rituals in memory of ancestors, or those described below? 1.

(Rahaau) dwell on this and contemplate.

ਮਾਟੀ ਕੇ ਕਰਿ ਦੇਵੀ ਦੇਵਾ ਤਿਸੁ ਆਗੈ ਜੀਉ ਦੇਹੀ ॥   ਐਸੇ ਪਿਤਰ ਤੁਮਾਰੇ ਕਹੀਅਹਿ ਆਪਨ ਕਹਿਆ ਨ ਲੇਹੀ ॥੨॥

Mātī ke kar ḏevī ḏevā ṯis āgai jī▫o ḏehī.   Aise piṯar ṯumāre kahī▫ahi āpan kahi▫ā na lehī. ||2||

Some people (kari = do) make (deyvi) goddesses and (deyva) gods (key) of (maatti) clay and (deyhi = give) sacrifice (jeeo) living beings – like animals and birds or even humans – (aagai) before/as offering to (tis = that) them.

(Aisey) this was how you treated those whom you (kaheeah-i) call (tumaarey) your (pitar) ancestors – like the models of clay, you gave them what you liked – they (leyhi) did not get what (aapan = own) they (kahiaa = asked for) liked i.e. the ancestors would have felt happy if respect was shown when alive, later feasts cannot make them happy. 2.

ਸਰਜੀਉ ਕਾਟਹਿ ਨਿਰਜੀਉ ਪੂਜਹਿ ਅੰਤ ਕਾਲ ਕਉ ਭਾਰੀ ॥   ਰਾਮ ਨਾਮ ਕੀ ਗਤਿ ਨਹੀ ਜਾਨੀ ਭੈ ਡੂਬੇ ਸੰਸਾਰੀ ॥੩॥

Sarjī▫o kātėh nirjī▫o pūjėh anṯ kāl ka▫o bẖārī.   Rām nām kī gaṯ nahī jānī bẖai dūbe sansārī. ||3||

You (kaatah-i = cut) kill (sarjeeo) living creatures to (poojah-i) worship (nirjeeo) life-less idols; they thus create (bhaari) heavy load – and you will not be able to cross the world-ocean, i.e. will have to face consequences at (ant kaal = the last moment) on death.

You do not (jaani = know) care to understand (gat-i) the state/the experience of living by (raam naam) Divine virtues and commands and will (doobey) drown in (bhai/bhav) the world-ocean, o (sansaari) worldly cretures, i.e. cannot obtain emancipation from rebirth with such rituals. 3.

ਦੇਵੀ ਦੇਵਾ ਪੂਜਹਿ ਡੋਲਹਿ ਪਾਰਬ੍ਰਹਮੁ ਨਹੀ ਜਾਨਾ ॥   ਕਹਤ ਕਬੀਰ ਅਕੁਲੁ ਨਹੀ ਚੇਤਿਆ ਬਿਖਿਆ ਸਿਉ ਲਪਟਾਨਾ ॥੪॥੧॥੪੫॥

Ḏevī ḏevā pūjėh dolėh pārbarahm nahī jānā.   Kahaṯ Kabīr akul nahī cẖeṯi▫ā bikẖi▫ā si▫o laptānā. ||4||1||45||

Those who (poojah) worship (deyvi, deyva) goddesses and gods, they (jaana= know) do not get awareness of virtues and commands of (paarbrahm) the Supreme Being, and (ddolah-i) waver/go astray i.e. lose the path and cannot merge with the Creator.

They (nahi cheytia) do not remember/forget commands of akul-u = without lineage) the self-created/existent Creator, and (laptaana) cling (siau) to (bikhia) vices for transitory pleasures.  4. 1. 45.

Note: The significance of the numbers 4. 1. 45 at the end of the above Shabad is as follows:

4 – Verses in this Shabad.

1 – This is the first Shabad of Kabir Ji in Raga Gaurri Cheyti.

45 – Total Shabads of Kabir Ji so far in Raga Gaurri

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ਗਉੜੀ ॥  ਜੀਵਤ ਮਰੈ ਮਰੈ ਫੁਨਿ ਜੀਵੈ ਐਸੇ ਸੁੰਨਿ ਸਮਾਇਆ ॥   ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਬਹੁੜਿ ਨ ਭਵਜਲਿ ਪਾਇਆ ॥੧॥

Ga▫oṛī.  Jīvaṯ marai marai fun jīvai aise sunn samā▫i▫ā.   Anjan māhi niranjan rahī▫ai bahuṛ na bẖavjal pā▫i▫ā. ||1||

 One who (marai – dies) has fallen prey to vices, if s/he (jeevat marai = lives as dead) breaks attachment to the world-play like a dead person, s/he can (phun-i) again (jeevai) revive, i.e. overcome vices, and get (samaaia) absorbed (sunn-i = numb) the unshakable Creator i.e. attains a steady state of mind.

It is by (raheeai) remaining (niranjan-i) unstained in (anjan) the black soot i.e. living in the world but resisting temptations, one is not (paaia) put (bhavjal-i) in the world ocean, i.e. is not born in the world, (bahurr-i) again. 1.

Note: The next verse uses the metaphor of getting butter from by churning milk.

ਮੇਰੇ ਰਾਮ ਐਸਾ ਖੀਰੁ ਬਿਲੋਈਐ ॥   ਗੁਰਮਤਿ ਮਨੂਆ ਅਸਥਿਰੁ ਰਾਖਹੁ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪੀਓਈਐ ॥੧॥ ਰਹਾਉ ॥

Mere rām aisā kẖīr bilo▫ī▫ai.   Gurmaṯ manū▫ā asthir rākẖo in biḏẖ amriṯ pī▫o▫ī▫ai. ||1|| rahā▫o.

O (meyrey) my (raam) Creator, please enable me to (biloeeai) churn (kheer-u) the milk/curd (aiasa) such – as to get butter, i.e. search the mind to find the Creator within thus:

We should follow (gurmat-i) the guru’s counsel to (raakhah-u) keep (manooa) the mind (asthir-u) steady; (in bidh-i) this way one (peeoeeai) drinks (amrit-u) the life-giving nectar i.e. experiences the Divine within. 1.

(Rahaau) dwell on this and contemplate.

ਗੁਰ ਕੈ ਬਾਣਿ ਬਜਰ ਕਲ ਛੇਦੀ ਪ੍ਰਗਟਿਆ ਪਦੁ ਪਰਗਾਸਾ ॥   ਸਕਤਿ ਅਧੇਰ ਜੇਵੜੀ ਭ੍ਰਮੁ ਚੂਕਾ ਨਿਹਚਲੁ ਸਿਵ ਘਰਿ ਬਾਸਾ ॥੨॥

Gur kai bāṇ bajar kal cẖẖeḏī pargati▫ā paḏ pargāsā.   Sakaṯ aḏẖer jevṛī bẖaram cẖūkā nihcẖal siv gẖar bāsā. ||2||

The mind is blocked by (bajar) hard to overcome (kal = power) strong obstacle – of ego and the Creator cannot be reached within; the obstacle can only be (chheydi = pierced) removed (baan-i) by the arrow of the guru’s teachings; with this a (pad-u) state of (pargaasa) enlightenment (pragttia = manifests) is achieved i.e. the Creator can then be seen within.

Like (bhram) delusion of treating (jeyvrri) a rope as a snake in (adheyr) the dark (chooka) ends with light, similarly reliance on (sakat-i/Shakti = power) illusory capabilities ends with awareness imparted by the guru. Then the mind becomes (nihchal-u) steady and (baasaa) abides (ghar-i) in house/state of (siv) Divine awareness, i.e. focuses on the Almighty within. 2.

ਤਿਨਿ ਬਿਨੁ ਬਾਣੈ ਧਨਖੁ ਚਢਾਈਐ ਇਹੁ ਜਗੁ ਬੇਧਿਆ ਭਾਈ ॥   ਦਹ ਦਿਸ ਬੂਡੀ ਪਵਨੁ ਝੁਲਾਵੈ ਡੋਰਿ ਰਹੀ ਲਿਵ ਲਾਈ ॥੩॥

Ŧin bin bāṇai ḏẖanakẖ cẖadẖā▫ī▫ai ih jag beḏẖi▫ā bẖā▫ī.   Ḏah ḏis būdī pavan jẖulāvai dor rahī liv lā▫ī. ||3||

(Tin-i = those) such persons (beydhiaa) pierce/neutralise temptations from afflicting (ih-u = this, jag-u = world) the creatures by (chaddhaaeeai) pulling (dhankh-u/dhanush) the bow (bin-u) without (baanai) the arrow, i.e. it is done within.

Allurements sway people like (pavan) air (jhulaavai) blows (booddi, guddi) a kite (dah dis – ten directions) in all directions but is controlled the player (liv laaee) by concentrating on (ddori) the string attached to it, similarly the capricious mind can be controlled with focus on Naam/Divine virtues and commands. 3.

Note: the fifth Guru saying verifies this thus: Pavan jhulaarey maaiaa dey-i. Har-i key bhagat sadaa thir sey. P 801. Temptation sin the world-play sway the mind like wins sways loose things; devotees of the Almighty are ever steady.

Page 333

ਉਨਮਨਿ ਮਨੂਆ ਸੁੰਨਿ ਸਮਾਨਾ ਦੁਬਿਧਾ ਦੁਰਮਤਿ ਭਾਗੀ ॥   ਕਹੁ ਕਬੀਰ ਅਨਭਉ ਇਕੁ ਦੇਖਿਆ ਰਾਮ ਨਾਮਿ ਲਿਵ ਲਾਗੀ ॥੪॥੨॥੪੬॥

Unman manū▫ā sunn samānā ḏubiḏẖā ḏurmaṯ bẖāgī.   Kaho Kabīr anbẖa▫o ik ḏekẖi▫ā rām nām liv lāgī. ||4||2||46||

(Manooa) a mind (unman-i) that focuses within (samaana) remains absorbed (sunn-i) in the unshakable Master; its (dubidha) duality and (durmat-i) evil thoughts (bhaagi = run away) leave.

(Liv laagi) when focused on (raam naam) Divine virtues and commands, the mind (deykhia) sees (anbhau = experience) vision of (ik) the One Master within. 4. 2. 6.

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Note: The Yogis say they focus their energy in the lower abdomen and draw it upwards passing through six stages called Chakras to reach the Dasam Duaar, state of awakening. In the Shabad below, Bhagat Kabir asks to forget about these and search for the Creator within.

ਗਉੜੀ ਬੈਰਾਗਣਿ ਤਿਪਦੇ  ੩॥  ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥   ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥

Ga▫oṛī bairāgaṇ ṯipḏe.  Ultaṯ pavan cẖakar kẖat bẖeḏe suraṯ sunn anrāgī.   Āvai na jā▫e marai na jīvai ṯās kẖoj bairāgī. ||1||

Three compositions of three stanzas each in Raga Gauri Bairagan.  When one (ulttat) turns back (pavan = air – wavering like air) the restless mind from the temptations, s/he is deemed to (bheydey) pierce through (khat) the six (chakr) chakras or stages in the body; s/he makes (surt-i) consciousness (su’nn) still (anraagi) in love for the Creator.

O (bairaagi) seeker (khoj) search for (taas) that Master within who (aavai na jaaey) does not come or go i.e. who is always with everyone, and neither (marai) dies nor (jeevai) survives i.e. who does not have a physical existence; within. 1.

ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥   ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ ॥

Mere man man hī ulat samānā.   Gur parsāḏ akal bẖa▫ī avrai nāṯar thā begānā. ||1|| rahā▫o.

(Meyrey) my (man) mind (ultt-i) turned back and (samaana) is now absorbed (man hi) within itself, i.e. I remain absorbed in/focus on the almighty within.

My (akal-i) understanding (bhaee) became (avrai) different (gurprasaad-i) with the guru’s grace/guidance, (naatar-u) otherwise I (tha) was (beygaana/beygiaana) ignorant. 1.

(Rahaau) dwell on this and contemplate.

ਨਿਵਰੈ ਦੂਰਿ ਦੂਰਿ ਫੁਨਿ ਨਿਵਰੈ ਜਿਨਿ ਜੈਸਾ ਕਰਿ ਮਾਨਿਆ ॥   ਅਲਉਤੀ ਕਾ ਜੈਸੇ ਭਇਆ ਬਰੇਡਾ ਜਿਨਿ ਪੀਆ ਤਿਨਿ ਜਾਨਿਆ ॥੨॥

Nivrai ḏūr ḏūr fun nivrai jin jaisā kar māni▫ā.   Aluṯī kā jaise bẖa▫i▫ā baredā jin pī▫ā ṯin jāni▫ā. ||2||

The Creator sometimes seems (nivrai) near and then (door-i) far; from (door-i) far IT (phun-i) again seems (nivrai) near again; it depends on (jaisa) how (jin-i = who) a person (kar-i maania) perceives and believes.

It is (jaisey) like (bareyda) the syrup made (ka) of (alauti) lump sugar; only (jin-i) one who (peea) drinks, (tin-i) that person (jaania) knows its taste. 2.

ਤੇਰੀ ਨਿਰਗੁਨ ਕਥਾ ਕਾਇ ਸਿਉ ਕਹੀਐ ਐਸਾ ਕੋਇ ਬਿਬੇਕੀ ॥   ਕਹੁ ਕਬੀਰ ਜਿਨਿ ਦੀਆ ਪਲੀਤਾ ਤਿਨਿ ਤੈਸੀ ਝਲ ਦੇਖੀ ॥੩॥੩॥੪੭॥

Ŧerī nirgun kathā kā▫e si▫o kahī▫ai aisā ko▫e bibekī.   Kaho Kabīr jin ḏī▫ā palīṯā ṯin ṯaisī jẖal ḏekẖī. ||3||3||47||

O Almighty, (siau) to (kaaey) whom should we (kaheeai) describe (nirgun = without attributes/signs) the indescribable (kathaa = story) experience of (teyri) Your vision within; it has to be (koey) someone (bibeyki) discerning (aisa = like this) to understand this.

Says Kabir: (Jin-i) one who (deeaa paleeta) ignites the fuse, and (deykhi) sees (jhal) the flash, i.e. s/he knows what has caused the flash; likewise only a person who lovingly remembers the Creator in mind, can have the inexpressible Divine experience. 3. 3. 47

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ਗਉੜੀ ॥  ਤਹ ਪਾਵਸ ਸਿੰਧੁ ਧੂਪ ਨਹੀ ਛਹੀਆ ਤਹ ਉਤਪਤਿ ਪਰਲਉ ਨਾਹੀ ॥  ਜੀਵਨ ਮਿਰਤੁ ਨ ਦੁਖੁ ਸੁਖੁ ਬਿਆਪੈ ਸੁੰਨ ਸਮਾਧਿ ਦੋਊ ਤਹ ਨਾਹੀ ॥੧॥

Ga▫oṛī.  Ŧah pāvas sinḏẖ ḏẖūp nahī cẖẖahī▫ā ṯah uṯpaṯ parla▫o nāhī.  Jīvan miraṯ na ḏukẖ sukẖ bi▫āpai sunn samāḏẖ ḏo▫ū ṯah nāhī. ||1||

Gaurri. In the pristine state, when God alone is in mind.

(Tah) there is no (paavas) sky or land, i.e. no one high or low.

There is no turbulence like in (sindh-u) the sea, i.e. the mind is steady.

There is no (dhoop) sunshine or (chhaheeaa) shade, i.e. no joy or sorrow – one steady state.

There is no (utpat-i) creation or (parlau) destruction, no good or evil deeds, just obedience to God

There is no thought of (jeevan) life or (mirat-u) death, i.e. falling prey to vices.

No (dukh-u) grief or (sukh) comfort (biaapai) affects.

The mind remains in (su’nn samaadh-i) still in meditation, i.e. focused on Naam/Divine virtues and commands within.

There is no (do-oo) duality, i.e. no other ideas in mind. 1.

ਸਹਜ ਕੀ ਅਕਥ ਕਥਾ ਹੈ ਨਿਰਾਰੀ ॥   ਤੁਲਿ ਨਹੀ ਚਢੈ ਜਾਇ ਨ ਮੁਕਾਤੀ ਹਲੁਕੀ ਲਗੈ ਨ ਭਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Sahj kī akath kathā hai nirārī.   Ŧul nahī cẖadẖai jā▫e na mukāṯī halukī lagai na bẖārī. ||1|| rahā▫o.

(Katha = description/story) the state of (sahj) steady/pristine state – free of ego – (niraari) is unique; it is (akath) beyond expression.

It cannot (chaddhai = climb) be put (tul-i) on the weighing balance, it (lagai) seems neither (haluki) light nor (bhaari) heavy, i.e. cannot be compared with anything else.

It is never (mukaati) exhausted i.e. God is ever present. 1.

(Rahaau) dwell on this and contemplate.

ਅਰਧ ਉਰਧ ਦੋਊ ਤਹ ਨਾਹੀ ਰਾਤਿ ਦਿਨਸੁ ਤਹ ਨਾਹੀ ॥  ਜਲੁ ਨਹੀ ਪਵਨੁ ਪਾਵਕੁ ਫੁਨਿ ਨਾਹੀ ਸਤਿਗੁਰ ਤਹਾ ਸਮਾਹੀ ॥੨॥

Araḏẖ uraḏẖ ḏo▫ū ṯah nāhī rāṯ ḏinas ṯah nāhī.  Jal nahī pavan pāvak fun nāhī saṯgur ṯahā samāhī. ||2||

There are no (uradh) ups or (aradh) downs i.e. neither elation nor depression, neither (raat-i) night nor (dinas-u) day i.e. no periods of enhanced or low activity – just one steady state.

There is no (jal-u = water) period of coolness/peace or (pavan-u = air) wavering of the mind and (phun-i) also no (paavak-u = fire) restlessness – due to jealousy/craving, there is no; (tahaa) there only (satigur) the teachings of the true guru i.e. there is one state of tranquillity. 2.  

ਅਗਮ ਅਗੋਚਰੁ ਰਹੈ ਨਿਰੰਤਰਿ ਗੁਰ ਕਿਰਪਾ ਤੇ ਲਹੀਐ ॥  ਕਹੁ ਕਬੀਰ ਬਲਿ ਜਾਉ ਗੁਰ ਅਪੁਨੇ ਸਤਸੰਗਤਿ ਮਿਲਿ ਰਹੀਐ ॥੩॥੪॥੪੮॥

Agam agocẖar rahai niranṯar gur kirpā ṯe lahī▫ai.  Kaho Kabīr bal jā▫o gur apune saṯsangaṯ mil rahī▫ai. ||3||4||48||

In such a mind the Creator (rahai) abides (nirantar-i) without a break, who is otherwise (agam) beyond reach/comprehension and (agochar-u) not perceived by the sensory organs.

Says Kabir: I (bal-i jaau = am sacrifice) adore (apuney = own) my (gur) guru, with whose grace/guidance I (raheeai) remain (satsangat-i) in holy congregation – which enables to have a vision of the Creator within and be in a state of poise. 3. 4. 48.

Note: Sahj is the state where one rises above the influence of allurements including tendency to act by ego/own will. It is the state of total satisfaction when one remains in one steady state, in joy or sorrow, pain or comfort. Here, none else except the One Almighty is present in mind. In this state goodness come naturally, not to get fame.

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Note: Gurbani uses business done by roving merchants as analogy for humans conduct. The merchants are given merchandise which in remote areas are packed on sacks called ‘Goon’ and loaded on animals which in this Shabad are ‘Bail’ or ‘oxen’. Humans are given awareness of Naam/Divine virtues and commands to lead life. But, forgetting this one decides by own will what are “Punn’ virtuous deeds or ‘Paap’ sins. They also get money for expenditure, which this Shabad calls number of breaths allotted by the Creator.

Allurements in the world control the mind and one develops craving, which then becomes the merchandise one deals in, i.e. conducts the self – chasing objects of desire.

ਗਉੜੀ ॥  ਪਾਪੁ ਪੁੰਨੁ ਦੁਇ ਬੈਲ ਬਿਸਾਹੇ ਪਵਨੁ ਪੂਜੀ ਪਰਗਾਸਿਓ ॥ ਤ੍ਰਿਸਨਾ ਗੂਣਿ ਭਰੀ ਘਟ ਭੀਤਰਿ ਇਨ ਬਿਧਿ ਟਾਂਡ ਬਿਸਾਹਿਓ ॥੧॥

Ga▫oṛī.  Pāp punn ḏu▫e bail bisāhe pavan pūjī pargāsi▫o.  Ŧarisnā gūṇ bẖarī gẖat bẖīṯar in biḏẖ tāʼnd bisāhi▫o. ||1||

Gaurri. A person bereft of faith in the Almighty is guided by material interests and believes superstitions are the means to success. One is (pargaasio) born with (pavan = air, breaths) the allotted span of life as (pooji, poonji) the wherewithal of life. S/he (bisaahey) brings (duey-i) two (bail) oxen, named (paap, pun) evil and good deeds of the past to pull the carriage of life i.e. acts under their influence.

Allurements of life (bhari) fills (goon) the bag of (trisna = craving) desires (bheetar) in (ghat) the mind/body; (in bidhi) this (bisaahio = bought) is becomes (ttaa’ndd) the merchandise to do business i.e. all these things control one’s conduct in life. 1

ਐਸਾ ਨਾਇਕੁ ਰਾਮੁ ਹਮਾਰਾ ॥   ਸਗਲ ਸੰਸਾਰੁ ਕੀਓ ਬਨਜਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Aisā nā▫ik rām hamārā.   Sagal sansār kī▫o banjārā. ||1|| rahā▫o.

(Aisa) such (naaik = financier who provides capital and sends out merchants) a financier is (hamaara) our (raam) Creator, i.e. all these have been created by the Creator.

IT has (keeo) made (sagal) the whole (sansaar = world) creatures as IT’s (vanjaara) merchants, i.e. created these influences for the creatures. 1.

(Rahaau) dwell on this and contemplate.

ਕਾਮੁ ਕ੍ਰੋਧੁ ਦੁਇ ਭਏ ਜਗਾਤੀ ਮਨ ਤਰੰਗ ਬਟਵਾਰਾ ॥  ਪੰਚ ਤਤੁ ਮਿਲਿ ਦਾਨੁ ਨਿਬੇਰਹਿ ਟਾਂਡਾ ਉਤਰਿਓ ਪਾਰਾ ॥੨॥

Kām kroḏẖ ḏu▫e bẖa▫e jagāṯī man ṯarang batvārā.  Pancẖ ṯaṯ mil ḏān niberėh tāʼndā uṯri▫o pārā. ||2||

Like taxes have to be paid for business, (kaam) lust and (krodh) wrath (bhaey) are (jagaati) the tax collectors, take away awareness of Naam from the mind; some awareness is robbed by (man tarang = mind waves) thoughts acting as (batvaara) robbers – these together undermine one’s ability to remember/conform to Naam.

If in this body of (panj) five (tat) elements i.e. in life itself, one can (nibeyrah-i) settle the account with (daan = charity) virtuous deeds, (ttaandda) the merchandise (utrio paara) gets across the world ocean i.e. by living according to Divine commands – according to the teachings of the guru – one can make life profitable – a success. 2.

This is how the account is settled.

ਕਹਤ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਅਬ ਐਸੀ ਬਨਿ ਆਈ ॥   ਘਾਟੀ ਚਢਤ ਬੈਲੁ ਇਕੁ ਥਾਕਾ ਚਲੋ ਗੋਨਿ ਛਿਟਕਾਈ ॥੩॥੫॥੪੯॥

Kahaṯ Kabīr sunhu re sanṯahu ab aisī ban ā▫ī.   Gẖātī cẖadẖaṯ bail ik thākā cẖalo gon cẖẖitkā▫ī. ||3||5||49||

Says Kabir: (Sunhu) listen (rey) o (santah-u) saints (ab) now (aisi) such (ban aa-i) situation has arisen;

I realized that (chadhat) climbing (ghaati) uphill (ik = one) the (bail) ox has (thaaka) got tired i.e. the mind cannot travel on the path to the Creator with the load of vices; so, I have (chhitkaai = dropped) shed (gon) the bag of vices and (chalo) moved on. 3. 5. 49

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ਗਉੜੀ ਪੰਚਪਦਾ ॥

Ga▫oṛī pancẖpaḏā.

Composition of five stanzas in Rag Gauri.

ਪੇਵਕੜੈ ਦਿਨ ਚਾਰਿ ਹੈ ਸਾਹੁਰੜੈ ਜਾਣਾ ॥  ਅੰਧਾ ਲੋਕੁ ਨ ਜਾਣਈ ਮੂਰਖੁ ਏਆਣਾ ॥੧॥

Pevkaṛai ḏin cẖār hai sāhurṛai jāṇā.  Anḏẖā lok na jāṇ▫ī mūrakẖ e▫āṇā. ||1||

A soul-bride/creature has (din chaar = four days) a limited time in (peyvkarrai = parental home) life after which s/he has to (jaana) go (saahurrai = home of in-laws) to the Creator-husband i.e. hereafter.

but (andha = blind) blinded by attachment to the relatives and wealth, (moorakh) foolish and (eyaana) ignorant (lok-u) people do not (jaana = know) realize this. 1.

ਕਹੁ ਡਡੀਆ ਬਾਧੈ ਧਨ ਖੜੀ ॥   ਪਾਹੂ ਘਰਿ ਆਏ ਮੁਕਲਾਊ ਆਏ ॥੧॥ ਰਹਾਉ ॥

Kaho dadī▫ā bāḏẖai ḏẖan kẖaṛī.   Pāhū gẖar ā▫e muklā▫ū ā▫e. ||1|| rahā▫o.

A situation arises that (paahoo/praahuney = guests) the wedding party (aaey) arrives at her (ghar-i) home to (muklaaoo) wed and take her – it is time for death and the soul to leave the body and go.

Somebody should (kah-u) tell (dhan = wife) the soul-bride that she is (khari) standing with (ddaddeea) the working apron (baadhai = tied) wrapped round her i.e. the human being remains engrossed on worldly pursuits, oblivious of inevitable death. 1.

(Rahaau) dwell on this and contemplate.

ਓਹ ਜਿ ਦਿਸੈ ਖੂਹੜੀ ਕਉਨ ਲਾਜੁ ਵਹਾਰੀ ॥  ਲਾਜੁ ਘੜੀ ਸਿਉ ਤੂਟਿ ਪੜੀ ਉਠਿ ਚਲੀ ਪਨਿਹਾਰੀ ॥੨॥

Oh jė ḏisai kẖūhṛī ka▫un lāj vahārī.  Lāj gẖaṛī si▫o ṯūt paṛī uṯẖ cẖalī panihārī. ||2||

(Oh) this world (disai) we see is like (khoohari) a well, from which (kaun = who) people (vahaari = operates) lower and pull the (laaj) rope tied to bucket to draw water i.e. every one connects with the world-play for pleasures – this happens as long as there is life in the body.

When (laaj) rope (toott-i parri) breaks (siau) from (gharri = vessel) the bucket i.e. body dies (panihaari = water-drawing woman) the soul (utth-i chali) gets up and leaves i.e. pleasures of the world are over. 2.

ਸਾਹਿਬੁ ਹੋਇ ਦਇਆਲੁ ਕ੍ਰਿਪਾ ਕਰੇ ਅਪੁਨਾ ਕਾਰਜੁ ਸਵਾਰੇ ॥  ਤਾ ਸੋਹਾਗਣਿ ਜਾਣੀਐ ਗੁਰ ਸਬਦੁ ਬੀਚਾਰੇ ॥੩॥

Sāhib ho▫e ḏa▫i▫āl kirpā kare apunā kāraj savāre.  Ŧā sohagaṇ jāṇī▫ai gur sabaḏ bīcẖāre. ||3||

When (sahib) the Master (hoey daiaal) is kind and (kripa karey) bestows grace – imparts awareness of Naam/Divine virtues and commands – then the soul (savaarey) transforms itself and accomplishes (apuna = own) its (kaaraj) purpose of life.

The soul-bride who (beechaarey) reflecting on/conforms to (sabad-u = word) guidance of (gur) the guru, gets to the Creator-husband and (jaaneeai) is known/counted as (suhaagan-i) one who has the good fortune of being with the husband. 3.

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ਕਿਰਤ ਕੀ ਬਾਂਧੀ ਸਭ ਫਿਰੈ ਦੇਖਹੁ ਬੀਚਾਰੀ ॥   ਏਸ ਨੋ ਕਿਆ ਆਖੀਐ ਕਿਆ ਕਰੇ ਵਿਚਾਰੀ ॥੪॥

Kiraṯ kī bāʼnḏẖī sabẖ firai ḏekẖhu bīcẖārī.   Ės no ki▫ā ākẖī▫ai ki▫ā kare vicẖārī. ||4||

(Sabh) all humankind (phirai = wanders) acts in life (baandhi) bound by (kirat) the influence of past deeds; o my mind (beechaari) reflect on this and you will (deykhah-u = see) realise.

It is (kiaa = what?) no point (aakheeai) saying anything (eys no) to this creature because s/he is (vichaari) helpless i.e. we have no control over our nature; it is preordained based on past deeds. 4.

ਭਈ ਨਿਰਾਸੀ ਉਠਿ ਚਲੀ ਚਿਤ ਬੰਧਿ ਨ ਧੀਰਾ ॥   ਹਰਿ ਕੀ ਚਰਣੀ ਲਾਗਿ ਰਹੁ ਭਜੁ ਸਰਣਿ ਕਬੀਰਾ ॥੫॥੬॥੫੦॥

Bẖa▫ī nirāsī uṯẖ cẖalī cẖiṯ banḏẖ na ḏẖīrā.   Har kī cẖarṇī lāg rahu bẖaj saraṇ kabīrā. ||5||6||50||

A person thus (bhaee niraasi) disappointed (utth-i chali) leaves as (bandh-i na dheera) there is no solace (chit) for the mind, but

There is a way; (lag-i rah-u) engage yourself (charni) to the feet/obedience of (har-i) the Creator, and (bhaj-u = run) do not delay being (saran-i) in care of the Almighty, remember to live by Divine virtues and commands. 5. 6. 50.