SGGS pp 338-339 Gaurri Kabir Ji (66-74).

Note: The Shabad below describes the fabled love the milkmaids of Gokul had for Krishna of the Mahabharata. It uses this as metaphor to describe a seeker’s love for the Divine.

ਰਾਗੁ ਗਉੜੀ ੧੧ ॥  ਆਸ ਪਾਸ ਘਨ ਤੁਰਸੀ ਕਾ ਬਿਰਵਾ ਮਾਝ ਬਨਾ ਰਸਿ ਗਾਊਂ ਰੇ ॥  ਉਆ ਕਾ ਸਰੂਪੁ ਦੇਖਿ ਮੋਹੀ ਗੁਆਰਨਿ ਮੋ ਕਉ

ਛੋਡਿ ਨ ਆਉ ਨ ਜਾਹੂ ਰੇ ॥੧॥

Rāg ga▫oṛī 11.  Ās pās gẖan ṯursī kā birvā mājẖ banā ras gā▫ūʼn re.  U▫ā kā sarūp ḏekẖ mohī gu▫āran mo ka▫o cẖẖod na ā▫o na jāhū re. ||1||

Baani of Bhagat Kabir Ji in Raga Gaurri to be sung to the eleventh beat. (Aas paas) all round there were (birva) plants of (tursi) Tulsi – a plant worshipped by the Hindus – and (maajh) in that (banaa/ban) jungle Krishna (gaaoo’n) sang (ras-i) sweetly – i.e. played his flute.

By (deykh-i) seeing (uaa ka) his (saroop-u) form/looks (guaaran-i) the milkmaid was (mohi) enchanted and pleaded with him (chhodd-i na) not to leave that place to (aau) come and (jaahoo) go. 1.

Message: Once the seeker hears celestial music in the mind, s/he wishes that this experience continues without a break.

ਤੋਹਿ ਚਰਨ ਮਨੁ ਲਾਗੋ ਸਾਰਿੰਗਧਰ ॥   ਸੋ ਮਿਲੈ ਜੋ ਬਡਭਾਗੋ ॥੧॥ ਰਹਾਉ ॥

Ŧohi cẖaran man lāgo sāringḏẖar.   So milai jo badbẖāgo. ||1|| rahā▫o.

O (Saaringdhar = provider of sanctuary) Creator, my (man-u) mind (laago) yearns for being at (toh-i) Your (charan) feet; please bestow Your grace.

Only (so) that person (milai) meets/finds You (jo) who is (baddbhaago) fortunate to receive Your grace. 1.

(Rahaau) dwell on this and contemplate.

ਬਿੰਦ੍ਰਾਬਨ ਮਨ ਹਰਨ ਮਨੋਹਰ ਕ੍ਰਿਸਨ ਚਰਾਵਤ ਗਾਊ ਰੇ ॥  ਜਾ ਕਾ ਠਾਕੁਰੁ ਤੁਹੀ ਸਾਰਿੰਗਧਰ ਮੋਹਿ ਕਬੀਰਾ ਨਾਊ ਰੇ ॥੨॥੨॥੧੫॥੬੬॥

Binḏrāban man haran manohar krisan cẖarāvaṯ gā▫ū re.  Jā kā ṯẖākur ṯuhī sāringḏẖar mohi kabīrā nā▫ū re. ||2||2||15||66||

(Krisan) Krishna (chraavat) grazed (gaaoo) the cows in (bindraaban) Vrindavan and (man haran, manohar) fascinated people. But I am the servant (naaoo) named Kabir (ja ka) whose (tthaakur) Master (tuhi) You alone are, O (saaringdhar) Creator, i.e. I only accept the One Almighty as the Master. 2. 2. 15. 66.

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Note: In the Shabad below Bhagat Kabir Ji rejects symbolism and rituals as means of spiritual success.

ਗਉੜੀ ਪੂਰਬੀ ੧੨ ॥  ਬਿਪਲ ਬਸਤ੍ਰ ਕੇਤੇ ਹੈ ਪਹਿਰੇ ਕਿਆ ਬਨ ਮਧੇ ਬਾਸਾ ॥  ਕਹਾ ਭਇਆ ਨਰ ਦੇਵਾ ਧੋਖੇ ਕਿਆ ਜਲਿ ਬੋਰਿਓ ਗਿਆਤਾ ॥੧॥

Ga▫oṛī pūrbī 12.  Bipal basṯar keṯe hai pahire ki▫ā ban maḏẖe bāsā.  Kahā bẖa▫i▫ā nar ḏevā ḏẖokẖe ki▫ā jal bori▫o gi▫āṯā. ||1|

Baani of Bhagat Kabir Ji in Raga Gaurri Poorbi to be sung to the twelfth beat. It is of (kiaa = what?) no credit for (keytey) so many people (pahrey) wearing (bipal) loose and flowing garments or (baasa) make abode (madhey) in (ban) jungles – symbolism of any type is not piety.

(Kaha bhaia = what happens, so what) nothing is achieved by those (nar) persons who (dhokhey) burn incense/worshipping idols and (borio) immerse them (jal-i) in water, or (giaata = knowledge) learning scriptures. 1.

ਜੀਅਰੇ ਜਾਹਿਗਾ ਮੈ ਜਾਨਾਂ ॥   ਅਬਿਗਤ ਸਮਝੁ ਇਆਨਾ ॥   ਜਤ ਜਤ ਦੇਖਉ ਬਹੁਰਿ ਨ ਪੇਖਉ ਸੰਗਿ ਮਾਇਆ ਲਪਟਾਨਾ ॥੧॥ ਰਹਾਉ ॥

Jī▫are jāhigā mai jānāʼn.   Abigaṯ samajẖ i▫ānā.   Jaṯ jaṯ ḏekẖ▫a▫u bahur na pekẖa▫o sang mā▫i▫ā laptānā. ||1|| rahā▫o.

(Jeearey) o human being, (mai) I (jaanaa’n) have realised that like everyone else you (jaahigaa) shall depart from here to God and be accountable. O (iaana) ignorant one, try to (samajh-u) understand what (abigat) the Formless Creator sent you here to do.

(Jat jat = wherever) whatever I (deykhau) see now, I may not (peykhau) see (bahur-i) again i.e. everyone and everything physical is perishable, but everyone (laptaana) clings (sang-i = with) to (maaia) world-play. 1.

(Rahaau) dwell on this and contemplate.

ਗਿਆਨੀ ਧਿਆਨੀ ਬਹੁ ਉਪਦੇਸੀ ਇਹੁ ਜਗੁ ਸਗਲੋ ਧੰਧਾ ॥  ਕਹਿ ਕਬੀਰ ਇਕ ਰਾਮ ਨਾਮ ਬਿਨੁ ਇਆ ਜਗੁ ਮਾਇਆ ਅੰਧਾ ॥੨॥੧॥੧੬॥੬੭॥

Gi▫ānī ḏẖi▫ānī baho upḏesī ih jag saglo ḏẖanḏẖā.  Kahi Kabīr ik rām nām bin i▫ā jag mā▫i▫ā anḏẖā. ||2||1||16||67||

Some persons are (giaani) scholars of scriptures, some (dhiaani) meditate and (bah-u) many (updeysi) give sermons; (saglo) all (ih) theses are (dhandha) professions for earning livelihood.

(Iaa) this (jag-u) world/creatures (andha = blind) are blinded by (maaia) temptations (bin-u) without awareness of (raam naam) virtues and commands (ik) of the One Master. 2. 1. 16. 67.

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ਗਉੜੀ ੧੨ ॥  ਮਨ ਰੇ ਛਾਡਹੁ ਭਰਮੁ ਪ੍ਰਗਟ ਹੋਇ ਨਾਚਹੁ ਇਆ ਮਾਇਆ ਕੇ ਡਾਂਡੇ ॥  ਸੂਰੁ ਕਿ ਸਨਮੁਖ ਰਨ ਤੇ ਡਰਪੈ ਸਤੀ ਕਿ ਸਾਂਚੈ ਭਾਂਡੇ ॥੧॥

Ga▫oṛī 12.  Man re cẖẖādahu bẖaram pargat ho▫e nācẖahu i▫ā mā▫i▫ā ke dāʼnde.  Sūr kė sanmukẖ ran ṯe darpai saṯī kė sāʼncẖai bẖāʼnde. ||1||

(Rey) o (man = mind) human being, (chhaaddah-u) give up (bharam-u) delusion and (naachah-u) dance (pragatt hoey) in the open i.e. show yourself as you really are; otherwise you will be (ddaanddey) subject to punishment (maaia) for your machinations/deceit.

(K-i) what sort of (soor-u) warrior is he who (ddarpai) is afraid of (ran) the battlefield (sanmukh) in front of him i.e. he is a coward. And what sort of (sati) a righteous woman – who has chosen to burn on the funeral pyre of her deceased husband – is she who (saanchai) gathers (bhaa’nddey = kitchen utensils) her belongings before entering the pyre i.e. her mind is caught in duality. 1.

Note: The verse below mentions ਸੰਧਉਰਾ (sandhaura) meaning a coconut with saffron on it. When the widow of a deceased man decides to commit Sati i.e. to burn herself on the funeral pyre of her husband, she takes the Sandhaura (cocoanut marked with saffron) in hand as a commitment, and prays. Taking this as an example the verse says once a commitment is made one should stick to it

ਡਗਮਗ ਛਾਡਿ ਰੇ ਮਨ ਬਉਰਾ ॥   ਅਬ ਤਉ ਜਰੇ ਮਰੇ ਸਿਧਿ ਪਾਈਐ ਲੀਨੋ ਹਾਥਿ ਸੰਧਉਰਾ ॥੧॥ ਰਹਾਉ ॥

Dagmag cẖẖād re man ba▫urā.   Ab ṯa▫o jare mare siḏẖ pā▫ī▫ai līno hāth sanḏẖ▫urā. ||1|| rahā▫o.

(Chhaadd-i = leave) stop (ddagmag) wavering – once you decide on something, (rey) o my (baura) silly (man) mind.

(Ab = now) once the widow (leeno) takes (sandhaura) the saffron-marked coconut (haathi) in hand, (sidh-i = success) accomplishment of the commitment to be Sati (paaiai) will be obtained by (jarey) burning (marey) to death i.e. Once we make a commitment it should be adhered to until the task is completed. 1.

ਕਾਮ ਕ੍ਰੋਧ ਮਾਇਆ ਕੇ ਲੀਨੇ ਇਆ ਬਿਧਿ ਜਗਤੁ ਬਿਗੂਤਾ ॥  ਕਹਿ ਕਬੀਰ ਰਾਜਾ ਰਾਮ ਨ ਛੋਡਉ ਸਗਲ ਊਚ ਤੇ ਊਚਾ ॥੨॥੨॥੧੭॥੬੮॥

Kām kroḏẖ mā▫i▫ā ke līne i▫ā biḏẖ jagaṯ bigūṯā.  Kahi Kabīr rājā rām na cẖẖoda▫o sagal ūcẖ ṯe ūcẖā. ||2||2||17||68||

(Jagat -u= world) the humans remain (leeney) engrossed in vices like (kaam, krodh) lust and wrath under the influence of (maaia) the world-play – and forget the Creator; (iaa) this (bidh-i) way, they (bigoota) ruin their lives.

I will not (chhoddau) leave (raaja raam) the Almighty Sovereign King – for temptations of transitory pleasures; the Master is (oocha) greater (tey) than (sagal) all (ooch) the great, i.e. peace/pleasure of experiencing the Creator is greater than any other, says Kabir. 2. 2. 17. 68.

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ਗਉੜੀ ੧੩ ॥   ਫੁਰਮਾਨੁ ਤੇਰਾ ਸਿਰੈ ਊਪਰਿ ਫਿਰਿ ਨ ਕਰਤ ਬੀਚਾਰ ॥  ਤੁਹੀ ਦਰੀਆ ਤੁਹੀ ਕਰੀਆ ਤੁਝੈ ਤੇ ਨਿਸਤਾਰ ॥੧॥

Ga▫oṛī 13.   Furmān ṯerā sirai ūpar fir na karaṯ bīcẖār.  Ŧuhī ḏarī▫ā ṯuhī karī▫ā ṯujẖai ṯe nisṯār. ||1||

Baani of Bhagat Kabir Ji in Raga Gaurri to be sung to the thirteenth beat. O Almighty I accept (teyra) Your (furmaan) commands (sirai oopar-i = on my head) with respect and (karat = do) have no (phir-i = again) second (beechaar = reflect) thoughts, i.e. there is no rethinking, in complying with them.

For me (tuhi) You are at once both (dareeaa) the river/ocean and (kareeaa) the captain of the ship to take people across; my (nistaar) getting across the world ocean is (tey) by (tujhai) You – in Your hands/is possible by Your grace. 1

ਬੰਦੇ ਬੰਦਗੀ ਇਕਤੀਆਰ ॥   ਸਾਹਿਬੁ ਰੋਸੁ ਧਰਉ ਕਿ ਪਿਆਰੁ ॥੧॥ ਰਹਾਉ ॥

Banḏe banḏagī ikṯī▫ār.   Sāhib ros ḏẖara▫o kė pi▫ār. ||1|| rahā▫o.

O (bandey) servant of the Almighty, (ikteeaar = control) the only thing you can do is (bandagi) to obey.

Do not worry whether (sahib) the Master will (ros-u dharau) be annoyed or (piaar-u = love) pleased i.e. obey Divine commands without thinking of its fruits/rewards. 1.

(Rahaau) dwell on this and contemplate.

ਨਾਮੁ ਤੇਰਾ ਆਧਾਰੁ ਮੇਰਾ ਜਿਉ ਫੂਲੁ ਜਈ ਹੈ ਨਾਰਿ ॥   ਕਹਿ ਕਬੀਰ ਗੁਲਾਮੁ ਘਰ ਕਾ ਜੀਆਇ ਭਾਵੈ ਮਾਰਿ ॥੨॥੧੮॥੬੯॥

Nām ṯerā āḏẖār merā ji▫o fūl ja▫ī hai nār.  Kahi Kabīr gulām gẖar kā jī▫ā▫e bẖāvai mār. ||2||18||69||

O Almighty, for me (teyra) Your (naam-u) commands are (meyra) my (aadhaar) support/guide for life; I am as pleased to have received them – from the guru – (jiau) like (naar-i) the wife (phool jaee hai) blossoms to receive her husband when he come home.

I am (ghulaam-u) a slave (ka) of (ghar) Your house i.e. I am at Your disposal; (bhaavai) whether You (jeeaaey) keep me alive or (maar-i) kill me i.e. accept me for union with You or turn me away – to be born again to die, please. 2. 18. 69.

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Note: Taking the example of Krishna of the epic Mahabharata, the Shabad below rejects the idea of incarnation of the God.

ਗਉੜੀ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜੀਅ ਜੋਨਿ ਮਹਿ ਭ੍ਰਮਤ ਨੰਦੁ ਬਹੁ ਥਾਕੋ ਰੇ ॥  ਭਗਤਿ ਹੇਤਿ ਅਵਤਾਰੁ ਲੀਓ ਹੈ ਭਾਗੁ ਬਡੋ ਬਪੁਰਾ ਕੋ ਰੇ ॥੧॥

Ga▫oṛī.  Lakẖ cẖa▫orāsīh jī▫a jon mėh bẖarmaṯ nanḏ baho thāko re.  Bẖagaṯ heṯ avṯār lī▫o hai bẖāg bado bapurā ko re. ||1||

Gaurri. People say Nand, who later adopted Krishna as his son, had got (bah-u) very (thaako) tired (bhramat) going through (chauraaseeh lakh = 84 lakh) 8.4 million (jon-i) life forms of (jeea) creatures.

And that it was (bhaag-u baddo) good fortune (ko) of (bapuro) the poor man that (heyt-i) for his (bhagat-i) devotion, God (avatar-u leeo = came down) incarnated – as Krishna. 1.

ਤੁਮ੍ਹ੍ਹ ਜੁ ਕਹਤ ਹਉ ਨੰਦ ਕੋ ਨੰਦਨੁ ਨੰਦ ਸੁ ਨੰਦਨੁ ਕਾ ਕੋ ਰੇ ॥   ਧਰਨਿ ਅਕਾਸੁ ਦਸੋ ਦਿਸ ਨਾਹੀ ਤਬ ਇਹੁ ਨੰਦੁ ਕਹਾ ਥੋ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Ŧumĥ jo kahaṯ ha▫o nanḏ ko nanḏan nanḏ so nanḏan kā ko re.   Ḏẖaran akās ḏaso ḏis nāhī ṯab ih nanḏ kahā tho re. ||1|| rahā▫o.

(J-u) if (tumh) you (kahat) say that Krishna/god is (nandan-u) the son of Nand, then whose (nandan-u) son is (s-u) that Nand i.e. if he is the father of god, who was his father?

Tell me when there were neither (dharan-i) earth and (akaas) sky, nor (dasao dis = ten directions) any other existence (kahaa) where (tho) was (ih-u) this Nand i.e. he cannot be the father of god, Krishna is just another mortal. 1.

(Rahaau) dwell on this and contemplate.

ਸੰਕਟਿ ਨਹੀ ਪਰੈ ਜੋਨਿ ਨਹੀ ਆਵੈ ਨਾਮੁ ਨਿਰੰਜਨ ਜਾ ਕੋ ਰੇ ॥  ਕਬੀਰ ਕੋ ਸੁਆਮੀ ਐਸੋ ਠਾਕੁਰੁ ਜਾ ਕੈ ਮਾਈ ਨ ਬਾਪੋ ਰੇ ॥੨॥੧੯॥੭੦॥

Sankat nahī parai jon nahī āvai nām niranjan jā ko re.  Kabīr ko su▫āmī aiso ṯẖākur jā kai mā▫ī na bāpo re. ||2||19||70||

Let me tell you: The Master (ja ko) whose (naam-u) name/attribute is (niranjan) being pristine, is not (parai) put in (sankatt) distress and does not (aaavai) come in (jon-i) in the womb.

(Suaami, tthaakur-u) the Master of Kabir is (aiso = such) One (ja ko) who has no (maaee) mother or (baapo) father i.e. the Master does not take human form. 2. 19. 70.

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Note: In the Shabad below Bhagat Kabir Ji says those who want to improve themselves, they welcome their criticism.

ਗਉੜੀ ॥  ਨਿੰਦਉ ਨਿੰਦਉ ਮੋ ਕਉ ਲੋਗੁ ਨਿੰਦਉ ॥   ਨਿੰਦਾ ਜਨ ਕਉ ਖਰੀ ਪਿਆਰੀ ॥   ਨਿੰਦਾ ਬਾਪੁ ਨਿੰਦਾ ਮਹਤਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī.  Ninḏa▫o ninḏa▫o mo ka▫o log ninḏa▫o.   Ninḏā jan ka▫o kẖarī pi▫ārī.   Ninḏā bāp ninḏā mėhṯārī. ||1|| rahā▫o.

Gaurri. (Naindau) slander me, o (log) people, (nindau) slander (mo kau) me.

(Ninda) slander is (khari = great) very (piaari) dear (kau) to (jan = servant) this humble seeker.

For me slander is (baap-u) the father and (mahtaari) the mother i.e. like one improves with advice of the parents, ssimilarly slander help to know one’s shortcomings. 1.

(Rahaau) dwell on this and contemplate.

ਨਿੰਦਾ ਹੋਇ ਤ ਬੈਕੁੰਠਿ ਜਾਈਐ ॥   ਨਾਮੁ ਪਦਾਰਥੁ ਮਨਹਿ ਬਸਾਈਐ ॥

Ninḏā ho▫e ṯa baikunṯẖ jā▫ī▫ai.   Nām paḏārath manėh basā▫ī▫ai.

By (ninda hoey) being slandered – one realises own shortcomings – and (basaaeeai = cause to abide) keeps (manah-i) in mind (padaarath-u = substance) the valuable (naam-u) Divine commands, and thus –

(Jaaeeai) go to (baikuntth-i = heaven) to the abode of the Master and be united.

ਰਿਦੈ ਸੁਧ ਜਉ ਨਿੰਦਾ ਹੋਇ ॥   ਹਮਰੇ ਕਪਰੇ ਨਿੰਦਕੁ ਧੋਇ ॥੧॥

Riḏai suḏẖ ja▫o ninḏā ho▫e.   Hamre kapre ninḏak ḏẖo▫e. ||1||

(Jau) when one (ninda hoey) is slandered s/he realises wrongdoings; and his/her (ridai) mind (sudh) is purified;

iIt is as if by slandering (nindak) the slanderer (dhoey) is washing (hamrey) my (kaprey = clothes) dirty linen – washing evil off one’s mind. 1.

ਨਿੰਦਾ ਕਰੈ ਸੁ ਹਮਰਾ ਮੀਤੁ ॥   ਨਿੰਦਕ ਮਾਹਿ ਹਮਾਰਾ ਚੀਤੁ ॥

Ninḏā karai so hamrā mīṯ.   Ninḏak māhi hamārā cẖīṯ.

One who (ninda karey) slanders me (s-u) that person is (hamra) my (meet-u) friend.

(Hamaara) my (cheet-u) mind is (maah-i = in) on the slanderer i.e. I keep thinking what the slanderer said so that I do not make the same errors again.

ਨਿੰਦਕੁ ਸੋ ਜੋ ਨਿੰਦਾ ਹੋਰੈ ॥   ਹਮਰਾ ਜੀਵਨੁ ਨਿੰਦਕੁ ਲੋਰੈ ॥੨॥

Ninḏak so jo ninḏā horai.   Hamrā jīvan ninḏak lorai. ||2||

(So) that person is (nindak-u) the slanderer (jo) who (horai = stops) obviates further (ninda) slander i.e. s/he wishes well for one whom s/he slanders.

The slanderer (lorai) seeks to improve (hamra) my (jeevan) life – so that by taking care of my shortcomings, I lead a better life. 2.

ਨਿੰਦਾ ਹਮਰੀ ਪ੍ਰੇਮ ਪਿਆਰੁ ॥   ਨਿੰਦਾ ਹਮਰਾ ਕਰੈ ਉਧਾਰੁ ॥

Ninḏā hamrī parem pi▫ār.   Ninḏā hamrā karai uḏẖār.

I (preym, piaar-u) love (hamri) my (nida) slander,

because slander – awakes my mind and – (karai udhaar-u) emancipates (hamra = mine) me from further wrongdoings.

ਜਨ ਕਬੀਰ ਕਉ ਨਿੰਦਾ ਸਾਰੁ ॥   ਨਿੰਦਕੁ ਡੂਬਾ ਹਮ ਉਤਰੇ ਪਾਰਿ ॥੩॥੨੦॥੭੧॥

Jan Kabīr ka▫o ninḏā sār.   Ninḏak dūbā ham uṯre pār. ||3||20||71||

(Kau) for (jan) this humble man Kabir, slander is (saar-u) sublime – a great gift – because it saves from further short-comings.

However, since slandering someone is bad, (nindak-u) the slanderer (ddooba) drowns in the world-ocean i.e. cannot get to the Creator, but (ham) I shall (utrey paar-i) get across – to unite with the Creator. 3. 20. 71.

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ਰਾਜਾ ਰਾਮ ਤੂੰ ਐਸਾ ਨਿਰਭਉ ਤਰਨ ਤਾਰਨ ਰਾਮ ਰਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Rājā rām ṯūʼn aisā nirbẖa▫o ṯaran ṯāran rām rā▫i▫ā. ||1|| rahā▫o.

O (raaja = king) Sovereign (raam) all pervasive Creator, (too’n) You are (aisa) such – as described below – (nirbhau = fearless/answerable to none) the highest (raaia) Master of all; You are (taaran = enabler to float) the ship to (taran = float, ferry) take across the world-ocean. 1.

(Rahaau) dwell on this and contemplate.

ਜਬ ਹਮ ਹੋਤੇ ਤਬ ਤੁਮ ਨਾਹੀ ਅਬ ਤੁਮ ਹਹੁ ਹਮ ਨਾਹੀ ॥  ਅਬ ਹਮ ਤੁਮ ਏਕ ਭਏ ਹਹਿ ਏਕੈ ਦੇਖਤ ਮਨੁ ਪਤੀਆਹੀ ॥੧॥

Jab ham hoṯe ṯab ṯum nāhī ab ṯum hahu ham nāhī.  Ab ham ṯum ek bẖa▫e hėh ekai ḏekẖaṯ man paṯī▫āhī. ||1||

(Jab) when (ham hotey = I am) I have ego in the mind (tab) then (tum) You are (naahi) not there; but now that (tum) You (hah-u) are in the mind (ham = I) my ego (naahi) is not, i.e. the mind can have either ego or the Creator in it.

I dissolved my ego, (ab) now (ham) I and (tum) You (hah-i) have (bhaey) become (eyk) one i.e. I am absorbed in You; (deykhat = seeing) feeling the two as (eykai) one, (man) the mind (pateeaahi) feels satisfied/happy. 1.

ਜਬ ਬੁਧਿ ਹੋਤੀ ਤਬ ਬਲੁ ਕੈਸਾ ਅਬ ਬੁਧਿ ਬਲੁ ਨ ਖਟਾਈ ॥  ਕਹਿ ਕਬੀਰ ਬੁਧਿ ਹਰਿ ਲਈ ਮੇਰੀ ਬੁਧਿ ਬਦਲੀ ਸਿਧਿ ਪਾਈ ॥੨॥੨੧॥੭੨॥

Jab buḏẖ hoṯī ṯab bal kaisā ab buḏẖ bal na kẖatā▫ī.  Kahi Kabīr buḏẖ har la▫ī merī buḏẖ baḏlī siḏẖ pā▫ī. ||2||21||72||

(Jab) when (hoti = there is) I rely on my own (budh-i) wisdom (tab) then there is (kaisa = what type of?) no (bal-u) strength i.e. a mortal can do nothing by his/her wisdom, (budh-i) human wisdom – based on ego – and (bal-u) strength of Divine grace do not (khattaaee = mix) go together.

Now that You have (har-i laee) taken away (meyri) my (budh-i) wisdom based on ego i.e. taken out ego from (meyri) my (budh-i) intellect/thinking it (badli) has changed and I have (paaee) obtained (sidh-i) success – by submitting to Divine commands. 2. 21. 72.

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ਗਉੜੀ ॥   ਖਟ ਨੇਮ ਕਰਿ ਕੋਠੜੀ ਬਾਂਧੀ ਬਸਤੁ ਅਨੂਪੁ ਬੀਚ ਪਾਈ ॥  ਕੁੰਜੀ ਕੁਲਫੁ ਪ੍ਰਾਨ ਕਰਿ ਰਾਖੇ ਕਰਤੇ ਬਾਰ ਨ ਲਾਈ ॥੧॥

Ga▫oṛī.   Kẖat nem kar koṯẖ▫ṛī bāʼnḏẖī basaṯ anūp bīcẖ pā▫ī.  Kunjī kulaf parān kar rākẖe karṯe bār na lā▫ī. ||1||

Gaurri. The Creator (baandhi) made (kotthri = chamber) the body (kar-i) with (khatt) six (neym) chakras – as is the yogi believes -, and (paaee) put in it a (anoop-u) unique (bast-u = thing) awareness of Naam/Divine virtues and commands.

IT (kar-i raakhey) made (praan) breaths as (kulaph-u) lock and (kunji) key, i.e. breathing indicates life in the body; (kartey) the Creator (laaee) took no (baar) time for doing this, i.e. all this happened with a single command. 1.

ਅਬ ਮਨ ਜਾਗਤ ਰਹੁ ਰੇ ਭਾਈ ॥   ਗਾਫਲੁ ਹੋਇ ਕੈ ਜਨਮੁ ਗਵਾਇਓ ਚੋਰੁ ਮੁਸੈ ਘਰੁ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Ab man jāgaṯ rahu re bẖā▫ī.   Gāfal ho▫e kai janam gavā▫i▫o cẖor musai gẖar jā▫ī. ||1|| rahā▫o.

(Rey) o (man = mind) human being, (ab = now) human birth is the chance for (man) the mind (jaagat rah-u) to remain vigilant, i.e. remain conscious of Naam.

(Hoey kai) being (gaafal) indifferent to Naam results in (gavaaio = losing) wasting (janam-u) human birth like (chor-u = thief) a thief (jaaee = goes) breaks into an unprotected (ghar-u) house and (musai) robs it, i.e. one who is un-attentive to Naam, falls prey to vices.

(Rahaau) dwell on this and contemplate.

ਪੰਚ ਪਹਰੂਆ ਦਰ ਮਹਿ ਰਹਤੇ ਤਿਨ ਕਾ ਨਹੀ ਪਤੀਆਰਾ ॥  ਚੇਤਿ ਸੁਚੇਤ ਚਿਤ ਹੋਇ ਰਹੁ ਤਉ ਲੈ ਪਰਗਾਸੁ ਉਜਾਰਾ ॥੨॥

Pancẖ pahrū▫ā ḏar mėh rahṯe ṯin kā nahī paṯī▫ārā.  Cẖeṯ sucẖeṯ cẖiṯ ho▫e rahu ṯa▫o lai pargās ujārā. ||2||

We have (panch) five (pahrooa) vices (rahtey = live) stay (mah-i) in (dar = house) the body andcannot not put (patiaara) trust (tin ka = of them) in them – because they becomes thieves.

The thieves rob in darkness. As long as one (hoey rah-u) remains (sucheyt) alert to Naam (cheyt-i) in mind, (tau lai) until then there is (pargaas-u, ujaara) light – and the thief/vices cannot plunder. 2.

ਨਉ ਘਰ ਦੇਖਿ ਜੁ ਕਾਮਨਿ ਭੂਲੀ ਬਸਤੁ ਅਨੂਪ ਨ ਪਾਈ ॥ ਕਹਤੁ ਕਬੀਰ ਨਵੈ ਘਰ ਮੂਸੇ ਦਸਵੈਂ ਤਤੁ ਸਮਾਈ ॥੩॥੨੨॥੭੩॥

Na▫o gẖar ḏekẖ jo kāman bẖūlī basaṯ anūp na pā▫ī.  Kahaṯ Kabīr navai gẖar mūse ḏasvaiʼn ṯaṯ samā▫ī. ||3||22||73||

(J-u) when (kaaman = woman) the human mind (bhooli = errs) is misled/engrossed in (deykh-i) seeing/looking after (nau ghar) the body alone, s/he (na paaee) does not find (bast-u anoop) the unique thing, i.e. Naam within.

Says Kabir: (Navai) all nine body openings (moosey) are robbed/enticed by temptations, but (tat-u) the essence/Naam is (samaaee) contained (dasvai’n = in the tenth) in the mind – be conscious of it. 3. 22. 73.

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ਗਉੜੀ ॥  ਮਾਈ ਮੋਹਿ ਅਵਰੁ ਨ ਜਾਨਿਓ ਆਨਾਨਾਂ ॥   ਸਿਵ ਸਨਕਾਦਿ ਜਾਸੁ ਗੁਨ ਗਾਵਹਿ ਤਾਸੁ ਬਸਹਿ ਮੋਰੇ ਪ੍ਰਾਨਾਨਾਂ ॥ ਰਹਾਉ ॥

Ga▫oṛī.  Mā▫ī mohi avar na jāni▫o ānānāʼn.   Siv sankāḏ jās gun gāvahi ṯās basėh more parānānāʼn. Rahā▫o.

Gaurri. O (maaee) my mother, – an expression of emotion – (moh-i) I do not (jaanio = know) consider (avar, aanaanaa’n) another – as the Creator and support.

IT is the One (jaas-u) whose (gun) virtues (siv) Shankar/Shiva and sons of Brahma (sanakaad-i) Sanak etc. (gaavah-i) sing i.e. whom they acknowledge, and my (praanaanaa’n) life (basah-i = live in) abides in (taas-u) that.

(Rahaau) dwell on this and contemplate.

ਹਿਰਦੇ ਪ੍ਰਗਾਸੁ ਗਿਆਨ ਗੁਰ ਗੰਮਿਤ ਗਗਨ ਮੰਡਲ ਮਹਿ ਧਿਆਨਾਨਾਂ ॥  ਬਿਖੈ ਰੋਗ ਭੈ ਬੰਧਨ ਭਾਗੇ ਮਨ ਨਿਜ ਘਰਿ ਸੁਖੁ ਜਾਨਾਨਾ ॥੧॥

Hirḏe pargās gi▫ān gur gammiṯ gagan mandal mėh ḏẖi▫ānānāʼn.  Bikẖai rog bẖai banḏẖan bẖāge man nij gẖar sukẖ jānānā. ||1||

When (giaan) teachings of (gur) the guru (ga’mmit = reach) are received in (hirdey) the mind, it is (pragaas-u) enlightened – finds Naam within and – (dhiaanaanaa’n) focuses attention in (mandal) the region of (gagan) the sky/tenth gate i.e. state of sublime spiritual consciousness is obtained.

Then (bandhan) bondages to (rog) the afflictions of (bikhai) vices and (bhai) fears of their consequences (bhaagey = run) end; (man) the mind (jaanaana = knows) experiences (sukh-u) peace with (nij ghar = own home where one belongs) presence of the Creator within. 1.

ਏਕ ਸੁਮਤਿ ਰਤਿ ਜਾਨਿ ਮਾਨਿ ਪ੍ਰਭ ਦੂਸਰ ਮਨਹਿ ਨ ਆਨਾਨਾ ॥  ਚੰਦਨ ਬਾਸੁ ਭਏ ਮਨ ਬਾਸਨ ਤਿਆਗਿ ਘਟਿਓ ਅਭਿਮਾਨਾਨਾ ॥੨॥

Ėk sumaṯ raṯ jān mān parabẖ ḏūsar manėh na ānānā.  ẖanḏan bās bẖa▫e man bāsan ṯi▫āg gẖati▫o abẖimānānā. ||2||

(Jaan-i) knowing and (maan-i) following (sumat-i = good counsel) the teachings of the, (rat-i) I am imbued with love for (eyk) the One (prabh) Master and do not let (doosar) a second (aanaana) come (manah-i) in the mind.

I have (tiaag-i) shed (baasan) the foul smell of (abhimaanaana) vanity from (ghattio/ghatt) the mind and it now has (baas-u) the fragrance of (chandan) sandalwood i.e. virtues. 2.

ਜੋ ਜਨ ਗਾਇ ਧਿਆਇ ਜਸੁ ਠਾਕੁਰ ਤਾਸੁ ਪ੍ਰਭੂ ਹੈ ਥਾਨਾਨਾਂ ॥  ਤਿਹ ਬਡ ਭਾਗ ਬਸਿਓ ਮਨਿ ਜਾ ਕੈ ਕਰਮ ਪ੍ਰਧਾਨ ਮਥਾਨਾਨਾ ॥੩॥

Jo jan gā▫e ḏẖi▫ā▫e jas ṯẖākur ṯās parabẖū hai thānānāʼn.  Ŧih bad bẖāg basi▫o man jā kai karam parḏẖān mathānānā. ||3||

(Jo jan) a person who (gaaey) sings/praises and (dhiaaey) focuses on (jas-u = glory) the virtues of (tthaakur) the Master, (taas-u = that) in the mind of that person (hai) is (thaanaanaa’n = place) the abode of (prabhoo) the Almighty.

(Ja kai) one in whose (man-i) mind the Creator (basio) abides i.e. who recognizes the Master within (tih) that person is (badd bhaag) fortunate; his/her (karam) past good deeds (pradhaan = rise) show up in his/her (maathaanaanaa’n = forehead) destiny i.e. bear fruit. 3.

ਕਾਟਿ ਸਕਤਿ ਸਿਵ ਸਹਜੁ ਪ੍ਰਗਾਸਿਓ ਏਕੈ ਏਕ ਸਮਾਨਾਨਾ ॥  ਕਹਿ ਕਬੀਰ ਗੁਰ ਭੇਟਿ ਮਹਾ ਸੁਖ ਭ੍ਰਮਤ ਰਹੇ ਮਨੁ ਮਾਨਾਨਾਂ ॥੪॥੨੩॥੭੪॥

Kāt sakaṯ siv sahj pargāsi▫o ekai ek samānānā. Kahi Kabīr gur bẖet mahā sukẖ bẖarmaṯ rahe man mānānāʼn. ||4||23||74||

By (kaatt-i = cutting) shedding (sakat-i) material nature, (siv) the Creator (pargaasio) is (sahj-u)     intuitively experienced within and one sees (eykai eyk) the One and only One Master (samaanaanaa) pervading everywhere.

This state of (maha) great (sukh) comfort/peace is obtained by (bheytt-i) finding/following the guru and (maanaanaa’n) following his teachings as (man) the mind (rahey) stops (bhramat) wandering – and focuses on the Master. 4. 23. 74.