SGGS pp 323-325, Gaurri Kabir Ji (1-9).

ਰਾਗੁ ਗਉੜੀ ਭਗਤਾਂ ਕੀ ਬਾਣੀ

Rāg ga▫oṛī bẖagṯāʼn kī baṇī

Compositions of (bhagta) saints in Raga Gaurri

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯnām karṯā purakẖ gur parsāḏ

One all-pervasive Almighty with (satinaam-u = with eternal naam) inevitable Hukam/commands/laws, (karta purakh-u) the Creator (gur prasaad-i) who may be known by the guru’s grace.

ਗਉੜੀ ਗੁਆਰੇਰੀ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ਕੇ ਚਉਪਦੇ ੧੪ ॥

Ga▫oṛī gu▫ārerī sarī Kabīr jī▫o ke cẖa▫upḏe 14

(chaupadey) compositions of four stanzas each by (sri) the revered Kabir Ji in Raga Gaurri Guaareyri numbering 14.

Note: The Shabad below describes various uses of water and uses them as metaphors for Divine virtues. It also gives various names for water used in Gurbani. They are Jal, Udak, Ban and Saagar (sea). There is yet another name Ambh but has not been used here.

ਅਬ ਮੋਹਿ ਜਲਤ ਰਾਮ ਜਲੁ ਪਾਇਆ ॥   ਰਾਮ ਉਦਕਿ ਤਨੁ ਜਲਤ ਬੁਝਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Ab mohi jalaṯ rām jal pā▫i▫ā   Rām uḏak ṯan jalaṯ bujẖā▫i▫ā ||1|| rahā▫o

I was (jalat) burning with jealousy and craving; (ab) now (moh-i) I (paaia) received (jal-u) the water of (raam = all pervasive Creator) awareness of Divine virtues and commands.

(Udak-i) the water of (raam) Divine virtues (bujhaaia) extinguished i.e. cooled down my (jalat) burning (tan = body) mind, i.e. conformance to Divine virtues and commands brings peace.  1.

(Rahaau) dwell on this and contemplate.

ਮਨੁ ਮਾਰਣ ਕਾਰਣਿ ਬਨ ਜਾਈਐ ॥  ਸੋ ਜਲੁ ਬਿਨੁ ਭਗਵੰਤ ਨ ਪਾਈਐ ॥੧॥

Man māraṇ kāraṇ ban jā▫ī▫ai so jal bin bẖagvanṯ na pā▫ī▫ai ||1||

We (jaaeeai) go to the pilgrim centres on banks of (ban) water (kaaran-i) for (maaran = killing) taming (man) the mind, but that only washes the body.

(So) that (jal-u) water which cleanses the mind of evil, is (na) not (paaeeai) obtained (bin-u) without grace of (bhagvant = Master of destiny) the Creator i.e. the mind is cleansed by conforming to Divine virtues and commands. 1.

ਜਿਹ ਪਾਵਕ ਸੁਰਿ ਨਰ ਹੈ ਜਾਰੇ ॥  ਰਾਮ ਉਦਕਿ ਜਨ ਜਲਤ ਉਬਾਰੇ ॥੨॥

Jih pāvak sur nar hai jāre Rām uḏak jan jalaṯ ubāre ||2||

(Paavak) the fire – of temptations, and jealousy in the world-play, (jih) which (hai) has (jaarey) burnt (sur-i nar) godlike humans i.e. even good people; (udak-i) the water of awareness of (raam) Divine virtues (ubaarey) saves (jan) the devotees (jalat = burning) from such afflictions. 2.

ਭਵ ਸਾਗਰ ਸੁਖ ਸਾਗਰ ਮਾਹੀ ॥   ਪੀਵਿ ਰਹੇ ਜਲ ਨਿਖੁਟਤ ਨਾਹੀ ॥੩॥

Bẖav sāgar sukẖ sāgar māhī   Pīv rahe jal nikẖutaṯ nāhī ||3||

(Bhav saagar) the world ocean is (maahi) in the all-pervasive (sukh saagar = ocean of comforts) the Creator i.e. the elixir of Naam/Divine is obedience to the Almighty; the creatures (peev-i rahey) keep drinking (jal) the water/elixir (naahi) never (nikhuttat) runs out i.e. the treasure of awareness of Naam is never exhausted. 3.

ਕਹਿ ਕਬੀਰ ਭਜੁ ਸਾਰਿੰਗਪਾਨੀ ॥   ਰਾਮ ਉਦਕਿ ਮੇਰੀ ਤਿਖਾ ਬੁਝਾਨੀ ॥੪॥੧॥

Kahi Kabīr bẖaj saringpānī   Rām uḏak merī ṯikẖā bujẖānī ||4||1||

(Udak-i) the water of (raam) Divine virtues has (bujhaani) quenched (meyri) my (tikha) thirst i.e. cooled my inner-self

(Bhaj-u) remember (saaringpaani) provider of water for the rain bird i.e. the Almighty fulfiller of wishes, (kah-i) says Kabir 4. 1.

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Note: In the next Shabad, Kabir Ji uses more allegories for the Creator and ITs grace.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥   ਮਾਧਉ ਜਲ ਕੀ ਪਿਆਸ ਨ ਜਾਇ ॥   ਜਲ ਮਹਿ ਅਗਨਿ ਉਠੀ ਅਧਿਕਾਇ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī Kabīr jī   Māḏẖa▫o jal kī pi▫ās na jā▫e   Jal mėh agan uṯẖī aḏẖikā▫e ||1|| rahā▫o

Bani of Bhagat Kabir Ji in Raga Gaurri. O (Maadhau = husband/master of maaia/world-play) Almighty Master of the world my (piaas) thirst for (jal = water) Your cooling Naam (na) never (jaaey = goes) ends i.e. I ever wish to have more of it.

(Mah-i) in (jal) the water of your virtues (adhikaaey) more (agan-i) fire (utthi = rises) erupts i.e. the mind feels so happy with Naam that it craves to have more of it. 1.

Dwell on this and contemplate.

ਤੂੰ ਜਲਨਿਧਿ ਹਉ ਜਲ ਕਾ ਮੀਨੁ ॥   ਜਲ ਮਹਿ ਰਹਉ ਜਲਹਿ ਬਿਨੁ ਖੀਨੁ ॥੧॥

Ŧūʼn jalniḏẖ ha▫o jal kā mīn   Jal mėh raha▫o jalėh bin kẖīn ||1||

(Too’n) You are (jalnidh-i = treasure of water) the ocean and (hau) I (meen-u) a fish (ka) of (jal) water.

I (rahau) live in water, and (kheen-u = wither) die (bin-u) without (jalah-i) water i.e. I overcome vices in the world-play by living by your virtues, but succumb to them if I forget you. 1.

ਤੂੰ ਪਿੰਜਰੁ ਹਉ ਸੂਅਟਾ ਤੋਰ ॥   ਜਮੁ ਮੰਜਾਰੁ ਕਹਾ ਕਰੈ ਮੋਰ ॥੨॥

Ŧūʼn pinjar ha▫o sū▫atā ṯor   Jam manjār kahā karai mor ||2||

(Too’n) You are (pinjar-u) the cage and (hau) I (tor) your (sooatta) parrot.

(Kahaa) what can (manjaar) the cat, (jam-u) agent of Divine justice, (karai) do (mor) to me i.e. obedience to Hukam/Divine laws protects from vices and hence from Divine justice. 2.

ਤੂੰ ਤਰਵਰੁ ਹਉ ਪੰਖੀ ਆਹਿ ॥   ਮੰਦਭਾਗੀ ਤੇਰੋ ਦਰਸਨੁ ਨਾਹਿ ॥੩॥

Ŧūʼn ṯarvar ha▫o pankẖī āhi   Manḏ▫bẖāgī ṯero ḏarsan nāhi ||3||

(Too’n) You are (tarvar-u) a tree and (hau) I (aah-i) am (pankhi) a bird i.e. You are my support like the birds come and sit on a tree for the night.

(Mandbhaagi) it is my misfortune that – despite being so close – I do not have (darsan-u) vision (teyro) of You i.e. You are within me but I do not realize. 3.

ਤੂੰ ਸਤਿਗੁਰੁ ਹਉ ਨਉਤਨੁ ਚੇਲਾ ॥   ਕਹਿ ਕਬੀਰ ਮਿਲੁ ਅੰਤ ਕੀ ਬੇਲਾ ॥੪॥੨॥

Ŧūʼn saṯgur ha▫o na▫uṯan cẖelā   Kahi Kabīr mil anṯ kī belā ||4||2||

You are (satgur-u) the true Guru and I (nautan = new body) the childlike (cheyla) disciple/servant, O Almighty; please (mil-u = meet) unite me with You (ant) at the end of (beyla = time) my life, says Kabir. 4. 2.

Page 324

Note: In the next Shabad Bhagat Kabir Ji describes how people dislike someone who does not follow the crowd. The message is that those who do not engage in worships, rituals and superstitions but conform to Divine virtues and commands, are considered odd.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਜਬ ਹਮ ਏਕੋ ਏਕੁ ਕਰਿ ਜਾਨਿਆ ॥   ਤਬ ਲੋਗਹ ਕਾਹੇ ਦੁਖੁ ਮਾਨਿਆ ॥੧॥

Ga▫oṛī Kabīr jī Jab ham eko ek kar jāni▫ā Ŧab logah kāhe ḏukẖ māni▫ā ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Jab) when (ham = we) I (kar-i jaania) accept (eyko) the One Master as (eyk-u = one) as the only Master – and not believe in gods and goddesses.

I do not understand (kaahey) why (logah) the people (tab) then (dukh-u maania) feel hurt – that I am going the wrong way according to them. 1.

ਹਮ ਅਪਤਹ ਅਪੁਨੀ ਪਤਿ ਖੋਈ ॥   ਹਮਰੈ ਖੋਜਿ ਪਰਹੁ ਮਤਿ ਕੋਈ ॥੧॥ ਰਹਾਉ ॥

Ham apṯah apunī paṯ kẖo▫ī Hamrai kẖoj parahu maṯ ko▫ī ||1|| rahā▫o

But I tell the people; I have (khoee) lost (apni = own) my (pat-i) honour; I now (aptah = without honour) enjoy no respect of other people.

(Mat-i) let not (koee) any one (parah-u) follow in (hamrai) my (khoj-i) footsteps. 1.

(Rahaau) Dwell on this and contemplate.

ਹਮ ਮੰਦੇ ਮੰਦੇ ਮਨ ਮਾਹੀ ॥   ਸਾਝ ਪਾਤਿ ਕਾਹੂ ਸਿਉ ਨਾਹੀ ॥੨॥

Ham manḏe manḏe man māhī   Sājẖ pāṯ kāhū si▫o nāhī ||2||

People think (ham) I am (mandey) bad and (maahi) in my (man) mind I am (mandey) lowly; and have been left with (naahi) no (saajh paat-i) social interaction (siau) with (kaahoo) any one i.e. I am considered outcast. 2.

ਪਤਿ ਅਪਤਿ ਤਾ ਕੀ ਨਹੀ ਲਾਜ ॥   ਤਬ ਜਾਨਹੁਗੇ ਜਬ ਉਘਰੈਗੋ ਪਾਜ ॥੩॥

Paṯ apaṯ ṯā kī nahī lāj   Ŧab jānhuge jab ugẖraigo pāj ||3||

However whether I get (pat-i) honour or (apat-i) disrespect – in the world; I have no (laaj) fame or shame (ta ki) of that; you (jaanhugey) will know (tab) then (jab) when (paaj = plating) the outer covering (ughraigo) shall be exposed in Divine court – and reality of your ritualistic deeds pointed out to you. 3.

ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥ ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥੪॥੩॥

Kaho Kabīr paṯ har parvān Sarab ṯi▫āg bẖaj keval rām ||4||3||

Say, o  Kabir. The real (pat-i) honour is (parvaan-u) acceptance by (har-i) the Creator for union with IT. Hence (tiaag-i) give up (sarab) everything else, and (bhaj-u) remember/obey (raam-u) the all-pervasive Master (keyval) alone i.e. give up worship of gods/goddesses or rituals and live by Divine virtues and commands. 4. 3.

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Note: The next Shabad emphasizes the futility of rituals and austerities for spiritual success in a lighter vein.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਨਗਨ ਫਿਰਤ ਜੌ ਪਾਈਐ ਜੋਗੁ ॥   ਬਨ ਕਾ ਮਿਰਗੁ ਮੁਕਤਿ ਸਭੁ ਹੋਗੁ ॥੧॥

Ga▫oṛī Kabīr jī Nagan firaṯ jou pā▫ī▫ai jog   Ban kā mirag mukaṯ sabẖ hog. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Jou) if (jog-u) union with the Creator (paaeeai) could be attained by (phirat) wandering (nagan) naked; then (sabh-u) every (mirag = deer) beast (ka) of (ban) the jungle (hog-u) would be (mukat-i) emancipated. 1.

ਕਿਆ ਨਾਗੇ ਕਿਆ ਬਾਧੇ ਚਾਮ ॥   ਜਬ ਨਹੀ ਚੀਨਸਿ ਆਤਮ ਰਾਮ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā nāge ki▫ā bāḏẖe cẖām   Jab nahī cẖīnas āṯam rām ||1|| rahā▫o

(Kiaa) what use is (naagey) being naked or (baadhey = tied) wrapping (chaam = leather) deer skin on the body as exhibition.

(Jab) when one does not (cheenas-i) remember/conform to virtues and commands (raam) of the all-pervasive Master (aatam) within the mind? 1.

Dwell on this and contemplate.

ਮੂਡ ਮੁੰਡਾਏ ਜੌ ਸਿਧਿ ਪਾਈ ॥   ਮੁਕਤੀ ਭੇਡ ਨ ਗਈਆ ਕਾਈ ॥੨॥

Mūd mundā▫e jou siḏẖ pā▫ī   Mukṯī bẖed na ga▫ī▫ā kā▫ī ||2||

(Jou) if one could (paaee) obtain (sidh-i) accomplishment/union with the Almighty by getting (moodd) the head (munddaaey) shaved, then (na kaaee) no (bheydd) the sheep would (gaeeaa = go away) would be denied (mukhti) emancipation – sheep are regularly trimmed. 2.

ਬਿੰਦੁ ਰਾਖਿ ਜੌ ਤਰੀਐ ਭਾਈ ॥   ਖੁਸਰੈ ਕਿਉ ਨ ਪਰਮ ਗਤਿ ਪਾਈ ॥੩॥

Binḏ rākẖ jou ṯarī▫ai bẖā▫ī   Kẖusrai ki▫o na param gaṯ pā▫ī ||3||

If one could (tareeai = swim) get across the World oceans of vices to the Creator, (raakh-i) by preserving (bind-u) semen i.e. by celibacy, then (kiau na) why would not (khusrai) the eunuch (paaee) attain (param gat-i) the sublime status – of freedom from temptations and union with God. 3.

ਕਹੁ ਕਬੀਰ ਸੁਨਹੁ ਨਰ ਭਾਈ ॥   ਰਾਮ ਨਾਮ ਬਿਨੁ ਕਿਨਿ ਗਤਿ ਪਾਈ ॥੪॥੪॥

Kaho Kabīr sunhu nar bẖā▫ī   Rām nām bin kin gaṯ pā▫ī ||4||4||

(Kah-u) says Kabir: O (nar) humans, my (bhaaee = brethren) dears (sunuh-u) listen.

(Kin-i = who?) no one (paaee) can attain (gat-i) emancipation from temptation, and union with God, (bin-u) without remembering and conforming to (raam naam) Divine virtues and commands. 4. 4.

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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥ ਸੰਧਿਆ ਪ੍ਰਾਤ ਇਸ੍ਨਾਨੁ ਕਰਾਹੀ ॥   ਜਿਉ ਭਏ ਦਾਦੁਰ ਪਾਨੀ ਮਾਹੀ ॥੧॥

Ga▫oṛī Kabīr jī Sanḏẖi▫ā parāṯ isnān karāhī   Ji▫o bẖa▫e ḏāḏur pānī māhī ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. Some people (isnaan-u karaahi) bathe their bodies (sandhia) evening and (praat) morning, but that cannot lead to purification of the mind; it is (jiau) like (daadur) the frogs (bhaey) remaining (maahi) in (paani) water. 1.

ਜਉ ਪੈ ਰਾਮ ਰਾਮ ਰਤਿ ਨਾਹੀ ॥   ਤੇ ਸਭਿ ਧਰਮ ਰਾਇ ਕੈ ਜਾਹੀ ॥੧॥ ਰਹਾਉ ॥

Ja▫o pai rām rām raṯ nāhī   Ŧe sabẖ ḏẖaram rā▫e kai jāhī ||1|| rahā▫o

(Jau pai) if people (naahi) are not (rat-i = dyed) imbued with (raam raam = the Creator) obedience to the Creator – in thought and deed.

(Tey) they will (sabh-i) all – be denied union with God and – (jaahi) go to court (kai) of (dharam rai) the metaphoric Divine court judge and be required to explain their conduct –and imposed consequences. 1.

Dwell on this and contemplate.

ਕਾਇਆ ਰਤਿ ਬਹੁ ਰੂਪ ਰਚਾਹੀ ॥   ਤਿਨ ਕਉ ਦਇਆ ਸੁਪਨੈ ਭੀ ਨਾਹੀ ॥੨॥

Kā▫i▫ā raṯ baho rūp racẖāhī   Ŧin ka▫o ḏa▫i▫ā supnai bẖī nāhī ||2||

People (rat-i) obsessed with their bodies try to (roop rachaahi) beautify/adorn them (bah-u) in many ways; and forget purpose of life – Divine (daiaa) compassion/grace is not bestowed (tin kau) to them (bhi) even in (supnai) a dream. 2.

ਚਾਰਿ ਚਰਨ ਕਹਹਿ ਬਹੁ ਆਗਰ ॥   ਸਾਧੂ ਸੁਖੁ ਪਾਵਹਿ ਕਲਿ ਸਾਗਰ ॥੩॥

Cẖār cẖaran kahėh baho āgar   Sāḏẖū sukẖ pāvahi kal sāgar ||3||

(Bah-u) many (aagar) wise people (kahah-i) talk of four (charan) feet of righteous living, namely Sat – truthfulness, Santokh – contentment, Daiaa – compassion and Dharam – dutifulness; with which the devotees (paavah-i) obtain (sukh-u) peace/comfort in (saagar = sea) this world (kal-i) of conflict/duality. 3.

ਕਹੁ ਕਬੀਰ ਬਹੁ ਕਾਇ ਕਰੀਜੈ ॥   ਸਰਬਸੁ ਛੋਡਿ ਮਹਾ ਰਸੁ ਪੀਜੈ ॥੪॥੫॥

Kaho Kabīr baho kā▫e karījai   Sarbas cẖẖod mahā ras pījai ||4||5||

Says Kabir: (Kaaey) why (kareejai) do of many things, i.e. perform rituals, worships etc?

(Chhodd-i) leave (sarbas) everything and (peejai) drink (maha) the great (ras-u) elixir i.e. remember and conform to Divine virtues and commands present within everyone. 4. 5.

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ਕਬੀਰ ਜੀ ਗਉੜੀ ॥  ਕਿਆ ਜਪੁ ਕਿਆ ਤਪੁ ਕਿਆ ਬ੍ਰਤ ਪੂਜਾ ॥   ਜਾ ਕੈ ਰਿਦੈ ਭਾਉ ਹੈ ਦੂਜਾ ॥੧॥

Kabīr jī ga▫oṛī Ki▫ā jap ki▫ā ṯap ki▫ā baraṯ pūjā   Jā kai riḏai bẖā▫o hai ḏūjā ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Kiaa) what use is (jap) chanting of mantras, (tap) ascetism, (brat) fasts or (pooja) worship, to one (ja kai) in whose (ridai) mind there are (dooja) other (bhau) ideas like fame, pleasures and gains.

ਰੇ ਜਨ ਮਨੁ ਮਾਧਉ ਸਿਉ ਲਾਈਐ ॥   ਚਤੁਰਾਈ ਨ ਚਤੁਰਭੁਜੁ ਪਾਈਐ ॥ ਰਹਾਉ ॥

Re jan man māḏẖa▫o si▫o lā▫ī▫ai   Cẖaṯurā▫ī na cẖaṯurbẖuj pā▫ī▫ai Rahā▫o

(Rey) o (jan) seeker, we should (laaeeai) apply (man-u) the mind to obedience of the Creator, (maadhau = husband of maaia) the Master of the world-play. Union with (chatur-bhuj-u = four arms) the Omnipotent Master cannot (paaeeai) be attained (chaturaaee) through cleverness/pretension – it is attained by obdeince..

(Rahaau) Dwell on this and contemplate.

ਪਰਹਰੁ ਲੋਭੁ ਅਰੁ ਲੋਕਾਚਾਰੁ ॥   ਪਰਹਰੁ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ॥੨॥

Parhar lobẖ ar lokācẖār   Parhar kām kroḏẖ ahaʼnkār||2||

(Parhar-u) give up (lobh-u) greed/material gains (ar-u) and (lokachaar = what other people do) rituals; give up (kaam-u, krodh-u, ahankaar-u) lust, wrath and vanity. 2.

ਕਰਮ ਕਰਤ ਬਧੇ ਅਹੰਮੇਵ ॥   ਮਿਲਿ ਪਾਥਰ ਕੀ ਕਰਹੀ ਸੇਵ ॥੩॥

Karam karaṯ baḏẖe ahaʼnmev   Mil pāthar kī karhī sev ||3||

People (karat = do) perform (karam) rituals (badhey) bound by (aha’nmevy) ego – to impress people; they install and (mil-i) together (karahi seyv = serve) worship (paathar) stone idols. 3.

ਕਹੁ ਕਬੀਰ ਭਗਤਿ ਕਰਿ ਪਾਇਆ ॥   ਭੋਲੇ ਭਾਇ ਮਿਲੇ ਰਘੁਰਾਇਆ ॥੪॥੬॥

Kaho Kabīr bẖagaṯ kar pā▫i▫ā   Bẖole bẖā▫e mile ragẖurā▫i▫ā ||4||6||

Says Kabir: The Creator (paaia) is found (kar-i = by doing) through (bhagat-i) devotion/obedience i.e. lovingly living by Naam/Divine virtues and commands, the laws of nature.

(Raghuraaia) the Almighty (miley) is found through (bholey) innocent (bhaaey) love/obedience. 4. 6.

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Note: In the Hindu Varanasharam i.e. system of castes, Brahmin, Kashatriya,Vaish and Sudra have status in descending order. Bhagat Kabir was a weaver and considered a Sudra i.e. of low caste. He addresses the Brahmin who is proud of his high caste.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਗਰਭ ਵਾਸ ਮਹਿ ਕੁਲੁ ਨਹੀ ਜਾਤੀ ॥   ਬ੍ਰਹਮ ਬਿੰਦੁ ਤੇ ਸਭ ਉਤਪਾਤੀ ॥੧॥

Ga▫oṛī Kabīr jī Garabẖ vās mėh kul nahī jāṯī   Barahm binḏ ṯe sabẖ uṯpāṯī ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. When (garabh vaas) in the womb there is no (kul-u) lineage (jaati) is recognised, i.e. every foetus grows according to natural process common to all.

(Sabh) everyone has (utpaati) been created (tey) from (bind-u) a bit, i.e. with soul which is part of (brahm) the Creator/Supreme Spirit. (Note: The fifth Guru says, on page 639. Sabh jag jinah upaaiaa bhaaee karan kaaran samrath. Jeeo pindd jin saajiaa bhaaee dey kar apni vath) 1.

ਕਹੁ ਰੇ ਪੰਡਿਤ ਬਾਮਨ ਕਬ ਕੇ ਹੋਏ ॥   ਬਾਮਨ ਕਹਿ ਕਹਿ ਜਨਮੁ ਮਤ ਖੋਏ ॥੧॥ ਰਹਾਉ ॥

Kaho re pandiṯ bāman kab ke ho▫e   Bāman kahi kahi janam maṯ kẖo▫e||1|| rahā▫o

O (pandit) learned man – you had no caste in the womb – (kab key) since when have you (hoey) become (baaman) a Brahmin – since you were not one in the womb.

Do not call yourself one (mat-i) lest you should (khoey) lose (janam = birth) human birth i.e. fail to achieve the objective of human birth to unite with the Creator because of your vanity. 1.

(Rahaau) dwell on this and contemplate.  

ਜੌ ਤੂੰ ਬ੍ਰਾਹਮਣੁ ਬ੍ਰਹਮਣੀ ਜਾਇਆ ॥   ਤਉ ਆਨ ਬਾਟ ਕਾਹੇ ਨਹੀ ਆਇਆ ॥੨॥

Jou ṯūʼn barāhmaṇ barahmaṇī jā▫i▫ā   Ŧa▫o ān bāt kāhe nahī ā▫i▫ā ||2||

(Jou) if you claim to be a Brahmin (jaaia) born of a (brahmini) a Brahmin mother and you claim you are superior in caste to others.

(Tau) then (kaahey) why you did not (aaia) come by some (aan) other (baatt) route, i.e. unlike everyone born from the womb. 2.

ਤੁਮ ਕਤ ਬ੍ਰਾਹਮਣ ਹਮ ਕਤ ਸੂਦ ॥   ਹਮ ਕਤ ਲੋਹੂ ਤੁਮ ਕਤ ਦੂਧ ॥੩॥

Ŧum kaṯ barāhmaṇ ham kaṯ sūḏ   Ham kaṯ lohū ṯum kaṯ ḏūḏẖ ||3||

(Kat) how are (tum) you a Brahmin and (ham) I am (sood) Sudra; how does (lohoo) blood run in my veins while (doodh) milk in (tum) yours? 3.

ਕਹੁ ਕਬੀਰ ਜੋ ਬ੍ਰਹਮੁ ਬੀਚਾਰੈ ॥   ਸੋ ਬ੍ਰਾਹਮਣੁ ਕਹੀਅਤੁ ਹੈ ਹਮਾਰੈ ॥੪॥੭॥

Kaho Kabīr jo barahm bīcẖārai   So barāhmaṇ kahī▫aṯ hai hamārai ||4||7||

Says Kabir: (Jo) a person who (beechaarai) reflects on (brahm-u = Creator) the virtues of the Creator, and lives by them.

(So) that person is (kaheeat-u) called a Brahmin (hamaarai) according to me. 4. 7.  

Page 325

Note: The Shabad below again uses a number of allegories.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਅੰਧਕਾਰ ਸੁਖਿ ਕਬਹਿ ਨ ਸੋਈ ਹੈ ॥   ਰਾਜਾ ਰੰਕੁ ਦੋਊ ਮਿਲਿ ਰੋਈ ਹੈ ॥੧॥

Ga▫oṛī Kabīr jī Anḏẖkār sukẖ kabėh na so▫ī hai   Rājā rank ḏo▫ū mil ro▫ī hai ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. One can (kabah-i na) never (soee hai) sleep (sukh-i) in peace in (andhkaar = darkness) ignorance/forgetting/ignoring Divine commands – thus not obeying them, being denied union with the Creator, and being put in cycles of births and deaths.

Be it (raajaa) king or (rank-u) pauper (do-oo) both will be (mil-i = together) similarly suffer and (roee hai) wail/repent.

ਜਉ ਪੈ ਰਸਨਾ ਰਾਮੁ ਨ ਕਹਿਬੋ ॥   ਉਪਜਤ ਬਿਨਸਤ ਰੋਵਤ ਰਹਿਬੋ ॥੧॥ ਰਹਾਉ ॥

Ja▫o pai rasnā rām na kahibo   Upjaṯ binsaṯ rovaṯ rahibo. ||1|| rahā▫o

(Jau pai) as long as one does not (kahbo) utter/praise virtues of (raam-u) the Almighty (rasna) with the tongue and emulate; the soul (rahibo) keeps (rovat = wailing) suffering being in cycles of (upjat) births and (binsat) deaths. 1.

(Rahaau) dwell on this and contemplate.

ਜਸ ਦੇਖੀਐ ਤਰਵਰ ਕੀ ਛਾਇਆ ॥   ਪ੍ਰਾਨ ਗਏ ਕਹੁ ਕਾ ਕੀ ਮਾਇਆ ॥੨॥

Jas ḏekẖī▫ai ṯarvar kī cẖẖā▫i▫ā   Parān ga▫e kaho kā kī mā▫i▫ā ||2||

(Jas) like (deykheeai) we see that (chhaaia) the shade of (tarvar) a tree – is not steady. Similarly (kah-u) tell me, (ka ki) whose (maaia) wealth it is when (praan) breaths (gaey = goes) leave i.e. no one carries wealth after death. 2.

ਜਸ ਜੰਤੀ ਮਹਿ ਜੀਉ ਸਮਾਨਾ ॥   ਮੂਏ ਮਰਮੁ ਕੋ ਕਾ ਕਰ ਜਾਨਾ ॥੩॥

Jas janṯī mėh jī▫o samānā   Mū▫e maram ko kā kar jānā ||3||

(Jas) like (jeeo = life) music of the musical instrument (samaana) is contained in (janti) the musician i.e. a musical instrument gives sound only as long as the musician plays it.

Similarly, (maram-u ko = mystery) of life, i.e. life (ka kar = how?) is not (jaana = known) present in the body when the Creator withdraws the soul from it. 3.  

ਹੰਸਾ ਸਰਵਰੁ ਕਾਲੁ ਸਰੀਰ ॥   ਰਾਮ ਰਸਾਇਨ ਪੀਉ ਰੇ ਕਬੀਰ ॥੪॥੮॥

Hansā sarvar kāl sarīr   Rām rasā▫in pī▫o re Kabīr ||4||8||

Kabir says to himself: Drink (rasaain) the elixir of, i.e. conform to (raam = Creator) Divine commands; so that when (kaal-u) death kills (sareer) the body (hansa) the soul goes to (sarvar-u = pool) the Creator. 4. 8.

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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਜੋਤਿ ਕੀ ਜਾਤਿ ਜਾਤਿ ਕੀ ਜੋਤੀ ॥   ਤਿਤੁ ਲਾਗੇ ਕੰਚੂਆ ਫਲ ਮੋਤੀ ॥੧॥

Ga▫oṛī Kabīr jī  Joṯ kī jāṯ jāṯ kī joṯī   Ŧiṯ lāge kancẖū▫ā fal moṯī ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. One’s (jot-i = light) the spirit/mind makes one’s (jaat-i) class/nature, and one’s (joti) nature shows one’s (jot-i) spirit/mind. Like a plant (laagey) bears (phal) fruits (tit-u = that) of its type, (kanchooaa) glass beads/petty or (moti = pearls) sublime conduct show one’s mind and result in comfort or pain. 1.

ਕਵਨੁ ਸੁ ਘਰੁ ਜੋ ਨਿਰਭਉ ਕਹੀਐ ॥   ਭਉ ਭਜਿ ਜਾਇ ਅਭੈ ਹੋਇ ਰਹੀਐ ॥੧॥ ਰਹਾਉ ॥

Kavan so gẖar jo nirbẖa▫o kahī▫ai   Bẖa▫o bẖaj jā▫e abẖai ho▫e rahī▫ai ||1|| rahā▫o

(Kavan-u) which is (s-u) that (ghar-u) body/mind which may be (kaheeai) called (nirbhau) free of fear? From which (bhau) fear (bhaj-i jaaey = runs away) leaves and one (raheeai) remains (nirbhau) fearless, i.e. how can we be free of apprehensions about the consequences of our deeds? 1.

(Rahaaau) dwell on this and contemplate.

Bhagat Kabir shares his experience.

ਤਟਿ ਤੀਰਥਿ ਨਹੀ ਮਨੁ ਪਤੀਆਇ ॥   ਚਾਰ ਅਚਾਰ ਰਹੇ ਉਰਝਾਇ ॥੨॥

Ŧat ṯirath nahī man paṯī▫ā▫e   Cẖār acẖār rahe urjẖā▫e ||2||

I have been to (teerath-i) pilgrimages at (tatt-i) riverbanks but (man-u) the mind was not (pateeaey) satisfied; instead I (rahey) found it being (urjhaaey) entangled with the so called (chaar achaar = good conduct) rituals, superstitions charities to show piety or earn good name. 2.

ਪਾਪ ਪੁੰਨ ਦੁਇ ਏਕ ਸਮਾਨ ॥   ਨਿਜ ਘਰਿ ਪਾਰਸੁ ਤਜਹੁ ਗੁਨ ਆਨ ॥੩॥

Pāp punn ḏu▫e ek samān   Nij gẖar pāras ṯajahu gun ān ||3||

I find that (duey) both (paap = sins) bad actions and (pu’nn) virtuous actions according to superstitions are (eyk samaan) the same i.e. they both show ego. (Paaras-u) the stone that is believed to change a base metal to gold by touch, i.e. Naam/Divine virtues and commands which transform is present (nij ghar-i = in own home) within everyone; and (tajah-u) give up engaging in (aan) other (gun) attributes  – like rituals and superstitions and focus on Naam within. 3.

ਕਬੀਰ ਨਿਰਗੁਣ ਨਾਮ ਨ ਰੋਸੁ ॥   ਇਸੁ ਪਰਚਾਇ ਪਰਚਿ ਰਹੁ ਏਸੁ ॥੪॥੯॥

Kabīr nirguṇ nām na ros   Is parcẖā▫e paracẖ rahu es ||4||9||

Says Kabir: Let there not be (ros-u) estrangement with (nirgun) the formless Master of (naam) Divine virtues, instead (parchaaey) conform to (is-u) IT and (parach-i rah-u) get used to (eys-u) it i.e. never forget the Master for anything else. 4. 9.

SGGS pp 320-323, Gauri Ki Vaar M: 5, Pauris 11 to 21 (final).

ਸਲੋਕ ਮ: ੫ ॥  ਕਾਮੁ ਨ ਕਰਹੀ ਆਪਣਾ ਫਿਰਹਿ ਅਵਤਾ ਲੋਇ ॥   ਨਾਨਕ ਨਾਇ ਵਿਸਾਰਿਐ ਸੁਖੁ ਕਿਨੇਹਾ ਹੋਇ ॥੧॥

Salok mėhlā 5  Kām na karhī āpṇā firėh avṯā lo▫e   Nānak nā▫e visāri▫ai sukẖ kinehā ho▫e ||1||

Slok of the fifth Guru. A self-willed person (na karahi) does not carry out (aapna = own) his/her (kaam) job that is allotted to him/her, but (phirah-i) wanders (a-vataa = not going) in circles/aimlessly lured (loey-i = world) by the world-play.

But s/he also complains of suffering; (kineyha) how can there (hoey-i) be (sukh) comfort/peace (visaareeai = forgetting) ignoring (naaey/naam) Divine virtues and commands – the guide for life, says the fifth Nanak. 1.

ਮ: ੫ ॥   ਬਿਖੈ ਕਉੜਤਣਿ ਸਗਲ ਮਾਹਿ ਜਗਤਿ ਰਹੀ ਲਪਟਾਇ ॥   ਨਾਨਕ ਜਨਿ ਵੀਚਾਰਿਆ ਮੀਠਾ ਹਰਿ ਕਾ ਨਾਉ ॥੨॥

Mėhlā 5   Bikẖai ka▫uṛ▫ṯaṇ sagal māhi jagaṯ rahī laptā▫e   Nānak jan vīcẖāri▫ā mīṯẖā har kā nā▫o ||2||

Slok of the fifth Guru. (Kaurrtan-i = bitterness) restlessness caused by lure for (bikhai) vices is present (maah-i) in (sagal) all; it (rahi laptaaey-i = clings) afflicts everyone (jagat-i) in the world.

(Jan-i) humble devotees (veechaaria) reflect on, andfins conformance to (naau/naam) virtues and commands of (har-i) the Creator (meettha = sweet) the enjoyable, says fifth Nanak. 2.

ਪਉੜੀ ॥   ਇਹ ਨੀਸਾਣੀ ਸਾਧ ਕੀ ਜਿਸੁ ਭੇਟਤ ਤਰੀਐ ॥   ਜਮਕੰਕਰੁ ਨੇੜਿ ਨ ਆਵਈ ਫਿਰਿ ਬਹੁੜਿ ਨ ਮਰੀਐ ॥

Pa▫oṛī   Ih nīsāṇī sāḏẖ kī jis bẖetaṯ ṯarī▫ai   Jamkankar neṛ na āvī fir bahuṛ na marī▫ai

Paurri. How do we recognize a true saint/guru? (Ih) this is (neesaani) the sign of (saadh) the guru; he is one by (bheyttat) meeting and following (jis-u) whose example we (tareeai) swim across the world ocean i.e. overcome vices.

(Jam-kankar-u) agent of Divine justice and does not (aavaee) come (neyrr-i) near to detain, i.e. union with the Almighty is attained; and (phir-i) then one is not reborn to (mareeai) die again.

ਭਵ ਸਾਗਰੁ ਸੰਸਾਰੁ ਬਿਖੁ ਸੋ ਪਾਰਿ ਉਤਰੀਐ ॥   ਹਰਿ ਗੁਣ ਗੁੰਫਹੁ ਮਨਿ ਮਾਲ ਹਰਿ ਸਭ ਮਲੁ ਪਰਹਰੀਐ ॥

Bẖav sāgar sansār bikẖ so pār uṯrī▫ai   Har guṇ gufhu man māl har sabẖ mal parharī▫ai

One then (paar-i utareeai) gets across (bhav saagar-u) the world ocean of (bikh) vices, (sansaar-u) the world, i.e. is not reborn and do not come back to (sansaar-u) the world again.overcoming (bikh = poison) temptations in (sansaar = world) the world-play;

(Gumphah-u) string (har-i) Divine (gun) virtues on (maal/maalaa) rosary (man-i) in the mind, i.e. as guide for the mind. This is how (sabh) all (mal-u = filth) vices from the mind (parhareeai = removed) are kept away.

ਨਾਨਕ ਪ੍ਰੀਤਮ ਮਿਲਿ ਰਹੇ ਪਾਰਬ੍ਰਹਮ ਨਰਹਰੀਐ ॥੧੧॥

Nānak parīṯam mil rahe pārbarahm narharī▫ai ||11||

This is how one (mil-i rahey = remains with) experiences presence of (preetam) the beloved (paarbrahm) Supreme Being, (narhareeai = man-lion) the Almighty destroyer of evil. 11.

ਸਲੋਕ ਮ: ੫ ॥   ਨਾਨਕ ਆਏ ਸੇ ਪਰਵਾਣੁ ਹੈ ਜਿਨ ਹਰਿ ਵੁਠਾ ਚਿਤਿ ॥   ਗਾਲ੍ਹ੍ਹੀ ਅਲ ਪਲਾਲੀਆ ਕੰਮਿ ਨ ਆਵਹਿ ਮਿਤ ॥੧॥

Salok mėhlā 5   Nānak ā▫e se parvāṇ hai jin har vuṯẖā cẖiṯ   Gālĥī al palālī▫ā kamm na āvahi miṯ ||1||

Slok of the fifth Guru.  Says Nanak the fifth: (Sey) those (jin) in whose (chit-i) minds (har-i) the Creator (vuttha) abide i.e. those who conform to Divine virtues and commands, their (aaey = coming) human birth is (parvaan-u = accepted) successful.

(Al palaaleea) frivolous (gaalhi) talk i.e. indulging in material pursuits and meaningless rituals (aavah-i = come) are of no (ka’mm-i) use. 1.

ਮ: ੫ ॥   ਪਾਰਬ੍ਰਹਮੁ ਪ੍ਰਭੁ ਦ੍ਰਿਸਟੀ ਆਇਆ ਪੂਰਨ ਅਗਮ ਬਿਸਮਾਦ ॥ ਨਾਨਕ ਰਾਮ ਨਾਮੁ ਧਨੁ ਕੀਤਾ ਪੂਰੇ ਗੁਰ ਪਰਸਾਦਿ ॥੨॥

Mėhlā 5   Pārbarahm parabẖ ḏaristī ā▫i▫ā pūran agam bismāḏ  Nānak rām nām ḏẖan kīṯā pūre gur parsāḏ ||2||

Slok of the fifth Guru. Says Nanak the fifth: (Bismaad) the wondrous (paarbrahm-u) Supreme (prabh) Master is (pooran) all-pervasive but (agam) beyond comprehension; IT (dristti aaia) is seen within by one who, (prasaad-i) with grace/guidance (gur) guru of (poorey) the perfect, (keeta) makes awareness of (raam) Divine (naam-u) commands his/her (dhan-u) wealth i.e. lives by Naam, says fifth Nanak.

Page 321

ਪਉੜੀ ॥   ਧੋਹੁ ਨ ਚਲੀ ਖਸਮ ਨਾਲਿ ਲਬਿ ਮੋਹਿ ਵਿਗੁਤੇ ॥   ਕਰਤਬ ਕਰਨਿ ਭਲੇਰਿਆ ਮਦਿ ਮਾਇਆ ਸੁਤੇ ॥

Pa▫oṛī   Ḏẖohu na cẖalī kẖasam nāl lab mohi viguṯe   Karṯab karan bẖaleri▫ā maḏ mā▫i▫ā suṯe

Pauri Some persons are (vigutey) possessed (lab-i) by greed for money and (moh-i) lured by temptations butbtry to pretend as dedicated, but (dhoh-u) deception does not (chali) work (naal-i) with (khasam) the Master.

They (sutey = asleep) are inebriated (mad-i) with intoxication of (maaia) money but (karan) perform/display (kartab) acts of (bhaleyria) virtue, i.e. try to show their piety.

ਫਿਰਿ ਫਿਰਿ ਜੂਨਿ ਭਵਾਈਅਨਿ ਜਮ ਮਾਰਗਿ ਮੁਤੇ ॥   ਕੀਤਾ ਪਾਇਨਿ ਆਪਣਾ ਦੁਖ ਸੇਤੀ ਜੁਤੇ ॥

Fir fir jūn bẖavā▫ī▫an jam mārag muṯe  Kīṯā pā▫in āpṇā ḏukẖ seṯī juṯe

They are (mute = left) put (maarg-i) on the path of (jam) Divine justice, detained and denied union with the Almighty, and (bhavaaaaan-i) put in (joon-i) womb, i.e. are born (phir-i phir-i) again and again.

They are (jutey) yoked (siau) with (dukh seyti) with pain, i.e. subjected to suffering, they (paain-i) receive/face the consequences of (aapna) their own (keeta) deeds.

ਨਾਨਕ ਨਾਇ ਵਿਸਾਰਿਐ ਸਭ ਮੰਦੀ ਰੁਤੇ ॥੧੨॥

Nānak nā▫e visāri▫ai sabẖ manḏī ruṯe ||12||

If (visaareeai) one forgets/ignores (naaey/naam) to conform to Divine virtues and commands, then (sabh) all (rutey) seasons are (mandi) evil i.e. then one suffers all the time. 12.

ਸਲੋਕ ਮ: ੫ ॥   ਉਠੰਦਿਆ ਬਹੰਦਿਆ ਸਵੰਦਿਆ ਸੁਖੁ ਸੋਇ ॥   ਨਾਨਕ ਨਾਮਿ ਸਲਾਹਿਐ ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਹੋਇ ॥੧॥

Salok mėhlā 5   Uṯẖanḏi▫ā bahanḏi▫ā suvanḏiā sukẖ so▫e   Nānak nām salāhi▫ai man ṯan sīṯal ho▫e ||1||

Slok of the fifth Guru. Says fifth Nanak. One remains at (sukh-u) peace (uttha’ndia) when standing up, (baha’ndia) and (sva’ndia) while asleep – in whatever state s/he is; (salaahiai) by praising Divine virtues – and emulating them, one avoids transgressions – his/her (man-u, tan-u) mind and body (hoey = become) are (seetal = cooled) calm – free of worries/restlessness. 1.

ਮ: ੫ ॥   ਲਾਲਚਿ ਅਟਿਆ ਨਿਤ ਫਿਰੈ ਸੁਆਰਥੁ ਕਰੇ ਨ ਕੋਇ ॥   ਜਿਸੁ ਗੁਰੁ ਭੇਟੈ ਨਾਨਕਾ ਤਿਸੁ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥੨॥

Mėhlā 5   Lālacẖ ati▫ā niṯ firai su▫ārath kare na ko▫e   Jis gur bẖetai nānkā ṯis man vasi▫ā so▫e ||2||

Slok of the fifth Guru. A self-willed person (nit) ever (phirai) wanders/leads life, (atia = smeared) under the influence of (laalach-i) greed – for transitory gains – and (karey na) does not strive for (suaarath = personal benefit) real/lasting good for the self – which is possible by living according to Divine commands.

Only (jis-u) one who (bheyttai = meets) finds the guru – and follows his teachings – (tis-u) in his/her (man) mind (soey = that) the Almighty abides i.e. that person remembers/conforms to the Master’s virtues and commands, says fifth Nanak. 2.

ਪਉੜੀ ॥   ਸਭੇ ਵਸਤੂ ਕਉੜੀਆ ਸਚੇ ਨਾਉ ਮਿਠਾ ॥  ਸਾਦੁ ਆਇਆ ਤਿਨ ਹਰਿ ਜਨਾਂ ਚਖਿ ਸਾਧੀ ਡਿਠਾ ॥

Pa▫oṛī   Sabẖe vasṯū ka▫uṛī▫ā sacẖe nā▫o miṯẖā  Sāḏ ā▫i▫ā ṯin har janāʼn cẖakẖ sāḏẖī diṯẖā

Paurri. Sabhey) all (vastoo) things are (kaurreea) bitter – they keep one restless; only conformance (naau/naam) virtues commands of (sachey) the Eternal Master is (mittha) sweet – it brings peace here and in the hereafter.

This (saad-u = taste) experience (aaia) comes (tin) to those (saadhi janaa’n) seekers of the Creator who (chakh-i ditthaa = taste) comply and enjoy.

ਪਾਰਬ੍ਰਹਮਿ ਜਿਸੁ ਲਿਖਿਆ ਮਨਿ ਤਿਸੈ ਵੁਠਾ ॥  ਇਕੁ ਨਿਰੰਜਨੁ ਰਵਿ ਰਹਿਆ ਭਾਉ ਦੁਯਾ ਕੁਠਾ ॥

Pārbarahm jis likẖi▫ā man ṯisai vuṯẖā  Ik niranjan rav rahi▫ā bẖā▫o ḏuyā kuṯẖā

Awareness of Naam (vuttha) abides (man-i) in the mind of (tisai) only that person in whose destiny (paarbrahm-i) the Supreme Being (likhia) has written, i.e. leads to the guru to obtain awareness.

Then one (kuttha = murders) drives out (duyaa) other Bhaau) ideas and (ik) the One (niranjan-u = unstained) pristine Master sees (rav-i rahiaa) present in mind and everywhere.

ਹਰਿ ਨਾਨਕੁ ਮੰਗੈ ਜੋੜਿ ਕਰ ਪ੍ਰਭੁ ਦੇਵੈ ਤੁਠਾ ॥੧੩॥

Har Nānak mangai joṛ kar parabẖ ḏevai ṯuṯẖā ||13||

Says fifth Nanak the seeker, One who (mangai) asks this (jorr-i kari = with folded hands) humbly (prabh) the Almighty (tuttha) is pleased (deyvai) to give to him/her. 13.

ਸਲੋਕ ਮ: ੫ ॥   ਜਾਚੜੀ ਸਾ ਸਾਰੁ ਜੋ ਜਾਚੰਦੀ ਹੇਕੜੋ ॥   ਗਾਲ੍ਹ੍ਹੀ ਬਿਆ ਵਿਕਾਰ ਨਾਨਕ ਧਣੀ ਵਿਹੂਣੀਆ ॥੧॥

Salok mėhlā 5   Jācẖṛī sā sār jo jācẖanḏī hekṛo   Gālĥī bi▫ā vikār Nānak ḏẖaṇī vihūṇī▫ā ||1||

Slok of the fifth Guru. (Sa) that (jaachrri) supplication is (saar-u) sublime/best (jo) which (jaachandi) asks for (heykrro) the One Master i.e. the best thing to ask is obedience to the Creator.

All (biaa) other (gaalhi = talk) talk/things (vihoonia) bereft of obedience to (dhani) the Master are (vicar/beykaar) useless. 1.

ਮ: ੫ ॥   ਨੀਹਿ ਜਿ ਵਿਧਾ ਮੰਨੁ ਪਛਾਣੂ ਵਿਰਲੋ ਥਿਓ ॥   ਜੋੜਣਹਾਰਾ ਸੰਤੁ ਨਾਨਕ ਪਾਧਰੁ ਪਧਰੋ ॥੨॥

Mėhlā 5   Nīhi jė viḏẖā man pacẖẖāṇū virlo thi▫o   Joṛanhārā sanṯ Nānak pāḏẖar paḏẖro ||2||

Slok of the fifth Guru. One (j-i) whose (ma’nn-u) mind is (vidha) pierced (neeh-i) with love, i.e one who sincerely seeks the Creator, that person (pachhaanoo = recognised) is found (theeo) to bw (virlo) rare.

Such a person is (sant) the Guru; he (jorranhaara = uniter) leads to the Almighty on (padhro) plain /easy (paadhar-u) path, i.e. obeyingNaam, rather than engage in rituals or austerities. 2.

ਪਉੜੀ ॥   ਸੋਈ ਸੇਵਿਹੁ ਜੀਅੜੇ ਦਾਤਾ ਬਖਸਿੰਦੁ ॥   ਕਿਲਵਿਖ ਸਭਿ ਬਿਨਾਸੁ ਹੋਨਿ ਸਿਮਰਤ ਗੋਵਿੰਦੁ ॥

Pa▫oṛī   So▫ī sevihu jī▫aṛe ḏāṯā bakẖsinḏ   Kilvikẖ sabẖ binās hon simraṯ govinḏ

Paurri. (Jeearrey) o human being, (seyvih-u = serve) obey (soee) only that (daata = giver) beneficent Master who is (bakhsind-u) gracious – who can fulfil wishes.

It is (simrat) by remembering/obeying (govind-u) the Master of the world alone that (sabh) all (kilvikh = sins) wrongdoings (hoey) are (binaas-u hon-i = are destroyed) end – and one becomes eligible for union with the Almighty.

ਹਰਿ ਮਾਰਗੁ ਸਾਧੂ ਦਸਿਆ ਜਪੀਐ ਗੁਰਮੰਤੁ ॥   ਮਾਇਆ ਸੁਆਦ ਸਭਿ ਫਿਕਿਆ ਹਰਿ ਮਨਿ ਭਾਵੰਦੁ ॥   ਧਿਆਇ ਨਾਨਕ ਪਰਮੇਸਰੈ ਜਿਨਿ ਦਿਤੀ ਜਿੰਦੁ ॥੧੪॥

Har mārag sāḏẖū ḏasi▫ā japī▫ai gurmanṯ   Mā▫i▫ā su▫āḏ sabẖ fiki▫ā har man bẖāvanḏ   Ḏẖi▫ā▫e Nānak parmesrai jin ḏiṯī jinḏ ||14||

(Saadhoo) the guru (dasiaa) tells/reminds of (maarag-u) the path ordained by (har-i) the Almighty and (japeeai) remember/conform to (gurmant-u) directions of the guru.

(Sabh-i) all (suaad = tastes) pleasures of (maaia) temptations in the world-play seem (phikia) insipid, when (har-i) the Almighty becomes (bhaavand-u) likeable (man-i) to the mind, i.e. conformance to Naam gives real/lsting peace.

O human being, (dhiaaey) keep in your consciousness (parmeysrai) the Supreme Master (jin-i) who (diti) gave (jind-u) life i.e. i.e. conform to Naam/Divine commands the guide for life. 14.

Note: The next Slok mentions ਵਤ (vat) meaning the desired moisture in the soil. For any crop to be productive, the soil should have appropriate moisture, and the seeds appropriate to the season sowed. This is metaphor for conditioning the mind for spiritual success as described below.

ਸਲੋਕ ਮ: ੫ ॥   ਵਤ ਲਗੀ ਸਚੇ ਨਾਮ ਕੀ ਜੋ ਬੀਜੇ ਸੋ ਖਾਇ ॥   ਤਿਸਹਿ ਪਰਾਪਤਿ ਨਾਨਕਾ ਜਿਸ ਨੋ ਲਿਖਿਆ ਆਇ ॥੧॥

Salok mėhlā 5   vaṯ lagī sacẖe nām kī jo bīje so kẖā▫e   Ŧisėh parāpaṯ nānkā jis no likẖi▫ā ā▫e ||1||

Slok of the fifth Guru. When the soil has the necassary (vat/vatar) moisture, i.e. mind is conditioned (ki) of/with conformance to (sachey = true) inevitable (naam) Divine commands then, (jo) what (beejai) sows, s/he (khaaey) eats/reaps, i.e. one’s efforts at finding the Almighty are fruitful

Awarenss of Naam (praapat-i) is obtained (tisah-i) with that person (jis no) with whom (aaey) comes (likhia) written, i.e. who has the aptitude based on past deeds, says fifth Nanak. 1.

ਮ: ੫ ॥   ਮੰਗਣਾ ਤ ਸਚੁ ਇਕੁ ਜਿਸੁ ਤੁਸਿ ਦੇਵੈ ਆਪਿ ॥   ਜਿਤੁ ਖਾਧੈ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਨਾਨਕ ਸਾਹਿਬ ਦਾਤਿ ॥੨॥

Mėhlā 5   Mangṇā ṯa sacẖ ik jis ṯus ḏevai āp   Jiṯ kẖāḏẖai man ṯaripaṯ▫ī▫ai Nānak sāhib ḏāṯ ||2||

Slok of the fifth Guru. If there is something worth (ma’ngna) asking, (ta) then let that be (sach-u) the eternal Divine virtues of the Almighty; but only that person receives them (jis-u) with whom the Master (aap-i) IT-self (tus-i) is pleased (deyvai) to give i.e they come by Divine grace.

This is a (data-i) benediction from (sahib) the Master (khaadhai = by eating) by experiencing which (man-u) the mind (tripteeai) is satiated i.e. asks nothing else. 2.

ਪਉੜੀ ॥   ਲਾਹਾ ਜਗ ਮਹਿ ਸੇ ਖਟਹਿ ਜਿਨ ਹਰਿ ਧਨੁ ਰਾਸਿ ॥   ਦੁਤੀਆ ਭਾਉ ਨ ਜਾਣਨੀ ਸਚੇ ਦੀ ਆਸ ॥

Pa▫oṛī   Lāhā jag mėh se kẖatėh jin har ḏẖan rās   Ḏuṯī▫ā bẖā▫o na jāṇnī sacẖe ḏī ās

Pauri Human conduct in life is like business dealings. The way the latter require capital to do business, human conduct should be backed by obedience to Divine virtues and commands.

(Sey) that person (khattah-i = earns) attains (laaha = profit) success – of union with the Creator – (mah-i) in (jag = world) human life, who has (dhan-u raasi = wealth as capital) the resource of awareness of commands of (har-i) the Almighty.

Such a person (aas) has hope only (di = of) from (sachey) the Eternal Master; and (na) does not (jaanani = know) think of (dooja bhaau) other ideas.