SGGS pp 325-327, Gauri Kabir Ji (10-18).
Note: In the Shabad below Bhagat Kabir Ji points out that there is no place called heaven. It is in the holy congregation or the mind where the Creator is remembered/praised.
ਗਉੜੀ ਕਬੀਰ ਜੀ ॥ ਜੋ ਜਨ ਪਰਮਿਤਿ ਪਰਮਨੁ ਜਾਨਾ ॥ ਬਾਤਨ ਹੀ ਬੈਕੁੰਠ ਸਮਾਨਾ ॥੧॥
Ga▫oṛī Kabīr jī Jo jan parmiṯ parman jānā Bāṯan hī baikunṯẖ samānā ||1||
Bani of Bhagat Kabir Ji in Raga Gaurri. There are people (jo) who say they (jaana) know (parman-u = beyond mind) the incomprehensible (par-mit-i = beyond measure) Infinite Master. They think that as if they (samaana = entered) have reached (baikuntth) heaven i.e. reach the Creator, by (baatan hi) talking alone. 1.
ਨਾ ਜਾਨਾ ਬੈਕੁੰਠ ਕਹਾ ਹੀ ॥ ਜਾਨੁ ਜਾਨੁ ਸਭਿ ਕਹਹਿ ਤਹਾ ਹੀ ॥੧॥ ਰਹਾਉ ॥
Nā jānā baikunṯẖ kahā hī Jān jān sabẖ kahėh ṯahā hī ||1|| rahā▫o
No one (jaana) knows (kahaa hi) where (baikuntth) heaven is; but (sabhi) everyone (kahah-i) talks of (jaan-u jaan-u) going (tahaa hi) there. 1.
(Rahaau) dwell on this and contemplate.
ਕਹਨ ਕਹਾਵਨ ਨਹ ਪਤੀਅਈ ਹੈ ॥ ਤਉ ਮਨੁ ਮਾਨੈ ਜਾ ਤੇ ਹਉਮੈ ਜਈ ਹੈ ॥੨॥
Kahan kahāvan nah paṯī▫a▫ī hai Ŧa▫o man mānai jā ṯe ha▫umai ja▫ī hai ||2||
The Creator cannot be (pateeaee = satisfied) pleased simply by someone (kahan) saying or (kahaavan) claiming something; this can happen only (ja) if (haumai) ego (jaee hai) leaves the mind, it (maanai = accepts) it is satisfied – with peace so attained. 2.
ਜਬ ਲਗੁ ਮਨਿ ਬੈਕੁੰਠ ਕੀ ਆਸ ॥ ਤਬ ਲਗੁ ਹੋਇ ਨਹੀ ਚਰਨ ਨਿਵਾਸੁ ॥੩॥
Jab lag man baikunṯẖ kī ās Ŧab lag ho▫e nahī cẖaran nivās ||3||
(Jab lag) as long as one has (aas) expectation to get to (baikuntth) heaven, i.e. aims at reward, (tab lag-u) until then one does (nahi) does not (hoey) get (nivaas–u = abode) to dwell at (charan = feet of) feet of the Almighty, i.e. selflessly obey Divine commands and be at peace. (The fifth Guru says “raaj na chaahu mukat na chaahu man preet charan kamlaarey” I do not seek kingdom of salvation, my mind loves the lotus feet of the Creator, p 534). 3.
ਕਹੁ ਕਬੀਰ ਇਹ ਕਹੀਐ ਕਾਹਿ ॥ ਸਾਧਸੰਗਤਿ ਬੈਕੁੰਠੈ ਆਹਿ ॥੪॥੧੦॥
Kaho Kabīr ih kahī▫ai kāhi Sāḏẖsangaṯ baikunṯẖe āhi ||4||10||
Says Kabir: (kaah-i) why, i.e. it is hardly necessary (kaheeai) to say, that (baikunthai) heaven (aahi) is (sadhsangat-i) being in holy congregation – where the Creator is praised. 4. 10.
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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥ ਉਪਜੈ ਨਿਪਜੈ ਨਿਪਜਿ ਸਮਾਈ ॥ ਨੈਨਹ ਦੇਖਤ ਇਹੁ ਜਗੁ ਜਾਈ ॥੧॥
Ga▫oṛī Kabīr jī Upjai nipjai nipaj samā▫ī Nainah ḏekẖaṯ ih jag jā▫ī ||1||
Bani of Bhagat Kabir Ji in Raga Gaurri. The creature is first (upjai) created, (nipaji) grows and (nipaj-i) having grown (samaaee) dies.
I have (deykhat) seen (ih-u) this (jag-u = world) the creatures (jaaee = going) dying with my (nainah) eyes, i.e. we can see the phenomenon of people taking birth and ultimately dying. 1.
ਲਾਜ ਨ ਮਰਹੁ ਕਹਹੁ ਘਰੁ ਮੇਰਾ ॥ ਅੰਤ ਕੀ ਬਾਰ ਨਹੀ ਕਛੁ ਤੇਰਾ ॥੧॥ ਰਹਾਉ ॥
Lāj na marahu kahhu gẖar merā Anṯ kī bār nahī kacẖẖ ṯerā ||1|| rahā▫o
O mortal, (na marah-u) don’t you (marahah-u) die in shame (kahah-u) to say “this (ghar) house/property is mine”; you should know that (nahi kachh-u) nothing will be (teyra) yours (ant ki baar) when the end comes. 1.
(Rahaau) dwell and contemplate on this.
ਅਨਿਕ ਜਤਨ ਕਰਿ ਕਾਇਆ ਪਾਲੀ ॥ ਮਰਤੀ ਬਾਰ ਅਗਨਿ ਸੰਗਿ ਜਾਲੀ ॥੨॥
Anik jaṯan kar kā▫i▫ā pālī Marṯī bār agan sang jālī ||2||
(Kaaia) the human body is (paali = nourished) looked after (kar-i) making (jatan) efforts (anik) in many ways, but is ultimately (jaali) burnt/cremated (sang-i) with fire (marti baar) when death comes. 2.
ਚੋਆ ਚੰਦਨੁ ਮਰਦਨ ਅੰਗਾ ॥ ਸੋ ਤਨੁ ਜਲੈ ਕਾਠ ਕੈ ਸੰਗਾ ॥੩॥
Cẖo▫ā cẖanḏan marḏan angā So ṯan jalai kāṯẖ kai sangā||3||
A person (mardan) rubs/applies (choaa = distillate) scent and (chandan) sandalwood paste i.e. fragrances on (anga = organs) the body, but ultimately (so) that (tan-u) body (jalai) burns/is cremated (kai sanga) with (kaatth) wood. 3.
ਕਹੁ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਗੁਨੀਆ ॥ ਬਿਨਸੈਗੋ ਰੂਪੁ ਦੇਖੈ ਸਭ ਦੁਨੀਆ ॥੪॥੧੧॥
Kaho Kabīr sunhu re gunī▫ā Binsaigo rūp ḏekẖai sabẖ ḏunī▫ā ||4||11||
Says Kabir: (Sunah-u) listen (rey) o (guneea) virtuous person – i.e. think about this,
(roop) the beautiful body – which you want admired – (binsaigo) shall perish as (sabh) the whole (duneea) world watches. 4. 11.
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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥ ਅਵਰ ਮੂਏ ਕਿਆ ਸੋਗੁ ਕਰੀਜੈ ॥ ਤਉ ਕੀਜੈ ਜਉ ਆਪਨ ਜੀਜੈ ॥੧॥
Ga▫oṛī Kabīr jī Avar mū▫e ki▫ā sog karījai Ŧa▫o kījai ja▫o āpan jījai ||1||
Bani of Bhagat Kabir Ji in Raga Gaurri. (Kiaa = why?) we should not (sog-u kareejai) be sorrowful on (avar) another person’s (mooey) death? We should (keejai) do that (tau) only then (jau) if we are (aapan) ourselves to (jeejai) live forever. 1.
Message during life: We should not find faults with others for succumbing to vices when we ourselves have many.
ਮੈ ਨ ਮਰਉ ਮਰਿਬੋ ਸੰਸਾਰਾ ॥ ਅਬ ਮੋਹਿ ਮਿਲਿਓ ਹੈ ਜੀਆਵਨਹਾਰਾ ॥੧॥ ਰਹਾਉ ॥
Mai na mara▫o maribo sansārā Ab mohi mili▫o hai jī▫āvanhārā ||1|| rahā▫o
(Mai) I (na marau = shall not die) shall not fall prey to vices, even if (sansaara = world) everyone else – falls prey to vices.
(Moh-i) I have (milio) received – awareness of Divine virtues and commands from the guru who can – (jeeavanhaara) keep me ever alive i.e. guide me not to succumb to vices. 1.
(Rahaau) dwell on this and contemplate.
ਇਆ ਦੇਹੀ ਪਰਮਲ ਮਹਕੰਦਾ ॥ ਤਾ ਸੁਖ ਬਿਸਰੇ ਪਰਮਾਨੰਦਾ ॥੨॥
I▫ā ḏehī parmal mahkanḏā Ŧā sukẖ bisre parmānanḏā ||2||
A person applies (parmal) sandalwood paste to make (iaa) this (deyhi) body (mahkanda) fragrant – aiming at transitory physical pleasures; but (ta) then (bisrey) forgets/does that one gets (sukh) peace by obeying commands, the source of (parmananda) the most sublime bliss/lasting peace. 2.
ਕੂਅਟਾ ਏਕੁ ਪੰਚ ਪਨਿਹਾਰੀ ॥ ਟੂਟੀ ਲਾਜੁ ਭਰੈ ਮਤਿ ਹਾਰੀ ॥੩॥
Kū▫atā ek pancẖ panihārī Tūtī lāj bẖarai maṯ hārī ||3||
There is (eyk-u) one (koo-atta) well and (panch) five (panihaari) water-carriers. The mind (haari) loses its (mat-i) sense that (ttootti) a broken (laaaj-u) rope transitory is drawing water from the well. Message: Temptations in the world-play provide allurements through the five sensory organs but this ends with death. 3.
ਕਹੁ ਕਬੀਰ ਇਕ ਬੁਧਿ ਬੀਚਾਰੀ ॥ ਨਾ ਓਹੁ ਕੂਅਟਾ ਨਾ ਪਨਿਹਾਰੀ ॥੪॥੧੨॥
Kaho Kabīr ik buḏẖ bīcẖārī Nā oh kū▫atā nā panihārī ||4||12||
Says Kabir: If we (beechaari) reflect on this (ik) one thought in our (budh-i) intellect, we would realize, that ultimately there is neither (oh) that (koo-ata = well) world-play nor (panihaari = water-carriers) the sensory organs i.e. the body is perishable. 4. 12.
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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥ ਅਸਥਾਵਰ ਜੰਗਮ ਕੀਟ ਪਤੰਗਾ ॥ ਅਨਿਕ ਜਨਮ ਕੀਏ ਬਹੁ ਰੰਗਾ ॥੧॥
Ga▫oṛī Kabīr jī Asthāvar jangam kīt paṯangā Anik janam kī▫e baho rangā ||1||
Bani of Bhagat Kabir Ji in Raga Gaurri. There are numerous life forms like (asthaavar = unshakable) mountains/trees, (jangam = those which walk on legs) like humans/animals, (keet = worms) reptiles and (patanga = insects) those which fly; we (kee-ey) took (anik) numerous (janam) births of (bah-u) many (ranga = colors) types. 1.
ਐਸੇ ਘਰ ਹਮ ਬਹੁਤੁ ਬਸਾਏ ॥ ਜਬ ਹਮ ਰਾਮ ਗਰਭ ਹੋਇ ਆਏ ॥੧॥ ਰਹਾਉ ॥
Aise gẖar ham bahuṯ basā▫e Jab ham rām garabẖ ho▫e ā▫e ||1|| rahā▫o
The soul says: (Ham) I have (basaaey) inhabited (bahut-u) many (aaisey) such (ghar) houses i.e. we have been through numerous life forms. (Jab) when (ham) I (hoey aaey) was going through (garabh = wombs) births in various life forms, – in which I had low intellect, (raam) Creator. 1.
(Rahaau) dwell on this and contemplate.
Page 326
ਜੋਗੀ ਜਤੀ ਤਪੀ ਬ੍ਰਹਮਚਾਰੀ ॥ ਕਬਹੂ ਰਾਜਾ ਛਤ੍ਰਪਤਿ ਕਬਹੂ ਭੇਖਾਰੀ ॥੨॥
Jogī jaṯī ṯapī barahamcẖārī Kabhū rājā cẖẖaṯarpaṯ kabhū bẖekẖārī ||2||
In human form, people take the garbs of (jogi) Yogis who wander, (jati) the celibates, (tapi) ascetics and (brahmchaari) who do not get married.
(Kab-hoo = sometimes) some become (raja) kings (chhtar-pati) with crown and some become (bheykhaari) beggars. 2.
ਸਾਕਤ ਮਰਹਿ ਸੰਤ ਸਭਿ ਜੀਵਹਿ ॥ ਰਾਮ ਰਸਾਇਨੁ ਰਸਨਾ ਪੀਵਹਿ ॥੩॥
Sākaṯ marėh sanṯ sabẖ jīvėh Rām rasā▫in rasnā pīvėh ||3||
While some (saakat) turn away from the Almighty, (marah-i = die) fall prey to vices; (sabh-i) all (sant = saints) seek God (jeevah-i = live) overcome vices in the world-play; they (peevah-i) drink (raam) Divine (rasaain-u) the elixir (rasna) with the tongue i.e. praise and emulate Divine virtues and obey Divine commands; they do not fall prey to vices. 3.
ਕਹੁ ਕਬੀਰ ਪ੍ਰਭ ਕਿਰਪਾ ਕੀਜੈ ॥ ਹਾਰਿ ਪਰੇ ਅਬ ਪੂਰਾ ਦੀਜੈ ॥੪॥੧੩॥
Kaho Kabīr parabẖ kirpā kījai Hār pare ab pūrā ḏījai ||4||13||
Kabir prays: O (prabh) Almighty, please (kirpa keejai) be kind,
I am (haar-i parey = defeated) tired of taking birth again and again, please (ab) now (poora deejai = grant accomplishment) accept me for union with you so that I am freed from the cycles of reincarnations. 4. 13.
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ਗਉੜੀ ਕਬੀਰ ਜੀ ਕੀ ਨਾਲਿ ਰਲਾਇ ਲਿਖਿਆ ਮਹਲਾ ੫ ॥
Ga▫oṛī Kabīr jī kī nāl ralā▫e likẖi▫ā mėhlā 5
Bani of Bhagat Kabir Ji in Raga Gaurri (naal-i) with (mahla 5) composition of the fifth Guru (likihiaa) written (ralaaey) combined with it.
ਐਸੋ ਅਚਰਜੁ ਦੇਖਿਓ ਕਬੀਰ ॥ ਦਧਿ ਕੈ ਭੋਲੈ ਬਿਰੋਲੈ ਨੀਰੁ ॥੧॥ ਰਹਾਉ ॥
Aiso acẖraj ḏekẖi▫o Kabīr Ḏaḏẖ kai bẖolai birolai nīr||1|| rahā▫o
Kabir (deykhio) has seen these wonders i.e. strange things happening.
A person (birolai) churns (neer) water – for getting butter – (bholai) mistaking it for (dadh) curd i.e. engages in rituals and superstitions instead of conforming to virtues and commands of the Creator, to remain at peace. 1.
Dwell on this and contemplate.
ਹਰੀ ਅੰਗੂਰੀ ਗਦਹਾ ਚਰੈ ॥ ਨਿਤ ਉਠਿ ਹਾਸੈ ਹੀਗੈ ਮਰੈ ॥੧॥
Harī angūrī gaḏhā cẖarai Niṯ uṯẖ hāsai hīgai marai ||1||
The donkey (charai = grazes) feeds on the green shoots, and (nit) ever (haasai) laughs, (heegai) brays and finally dies i.e. all that people do is to eat, make merry and die not carrying out duties of their role in life. 1.
ਮਾਤਾ ਭੈਸਾ ਅੰਮੁਹਾ ਜਾਇ ॥ ਕੁਦਿ ਕੁਦਿ ਚਰੈ ਰਸਾਤਲਿ ਪਾਇ ॥੨॥
Māṯā bẖaisā ammuhā jā▫e Kuḏ kuḏ cẖarai rasāṯal pā▫e ||2||
(Maata) the intoxicated (bhaisa) male buffalo (jaaey = goes) gets (a’mmooha) out of control i.e. people intoxicated with physical strength or authority and do not follow any rules. They are like the buffalo that (kud-i kud-i) jumps around and (charai = grazes) feeds on what it likes, they do whatever they like; they enjoy but are ultimately (paaey) put in (rasaatal-i = hell) cycles of reincarnation
ਕਹੁ ਕਬੀਰ ਪਰਗਟੁ ਭਈ ਖੇਡ ॥ ਲੇਲੇ ਕਉ ਚੂਘੈ ਨਿਤ ਭੇਡ ॥੩॥
Kaho Kabīr pargat bẖa▫ī kẖed Lele ka▫o cẖūgẖai niṯ bẖed ||3||
Says Kabir, a strange (kheyddy) play has become (pargat) manifest, the sheep ever sucks the milk of her (leley) lamb i.e. the gurus exploit their followers or the kings their subjects whereas they should look after them. 3.
The fifth Guru says:
ਰਾਮ ਰਮਤ ਮਤਿ ਪਰਗਟੀ ਆਈ ॥ ਕਹੁ ਕਬੀਰ ਗੁਰਿ ਸੋਝੀ ਪਾਈ ॥੪॥੧॥੧੪॥
Rām ramaṯ maṯ pargatī ā▫ī Kaho Kabīr gur sojẖī pā▫ī ||4||1||14||
O Kabir, (gur-i) the Guru has (paaee) imparted this (sojhi) understanding;
(ramat) remember (raam) Divine virtues and commands to (pargatti aaee = manifest) awaken (mat-i) the mind to follow the path to the Creator. 4. 1. 14.
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ਗਉੜੀ ਕਬੀਰ ਜੀ ਪੰਚਪਦੇ ॥
Ga▫oṛī Kabīr jī pancẖpaḏe
Bani of Bhagat Kabir Ji in Raga Gaurri, compositions of five stanzas.
ਜਿਉ ਜਲ ਛੋਡਿ ਬਾਹਰਿ ਭਇਓ ਮੀਨਾ ॥ ਪੂਰਬ ਜਨਮ ਹਉ ਤਪ ਕਾ ਹੀਨਾ ॥੧॥
Ji▫o jal cẖẖod bāhar bẖa▫i▫o mīnā Pūrab janam ha▫o ṯap kā hīnā ||1||
People think I am (jiau) like a fish (chhodd-i) which leaves (jal) water – the sustainer of its life – and (baahar-i bhaio) and gets out – after having left Benaras.
Or, it is because I was (heena) devoid of (tap) austerities in (poorab) past birth – that I left Kaashi/Benares considered the holy city. 1.
ਅਬ ਕਹੁ ਰਾਮ ਕਵਨ ਗਤਿ ਮੋਰੀ ॥ ਤਜੀ ਲੇ ਬਨਾਰਸ ਮਤਿ ਭਈ ਥੋਰੀ ॥੧॥ ਰਹਾਉ ॥
Ab kaho rām kavan gaṯ morī Ŧajī le banāras maṯ bẖa▫ī thorī ||1|| rahā▫o
(Ab) now (kavan) what (gat-i = state) will happen (mori = mine) to me, (kah-u) please tell me O (raam) Creator.
People think my (mat-i) understanding (bha-i thori) is little i.e. I have lost my sense, to have (tajee ley) left the holy city of Benaras – where I could have got salvation. 1.
(Rahaau) dwell on this and contemplate.
ਸਗਲ ਜਨਮੁ ਸਿਵ ਪੁਰੀ ਗਵਾਇਆ ॥ ਮਰਤੀ ਬਾਰ ਮਗਹਰਿ ਉਠਿ ਆਇਆ ॥੨॥
Sagal janam siv purī gavā▫i▫ā Marṯī bār maghar uṯẖ ā▫i▫ā ||2||
They tell me I (gavaaia) wasted the benefit of living the (sagal) the whole (janam-u = birth) life (siv puri = town of Siva) Banaras. Because I (utth-i = got up) left and (aaia) have come to Magahar (baar) at the time of, i.e. when near (marti) death. 2.
ਬਹੁਤੁ ਬਰਸ ਤਪੁ ਕੀਆ ਕਾਸੀ ॥ ਮਰਨੁ ਭਇਆ ਮਗਹਰ ਕੀ ਬਾਸੀ ॥੩॥
Bahuṯ baras ṯap kī▫ā kāsī Maran bẖa▫i▫ā maghar kī bāsī ||3||
They say: You (keeaa) practiced (tap) ascetism i.e. observed (bahut-u) for many (baras) years; but (maran-u) death (bhaiaa) will happen (baasi) in the town of Magahar. 3.
ਕਾਸੀ ਮਗਹਰ ਸਮ ਬੀਚਾਰੀ ॥ ਓਛੀ ਭਗਤਿ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰੀ ॥੪॥
Kāsī maghar sam bīcẖārī Ocẖẖī bẖagaṯ kaise uṯras pārī ||4||
I (beechaari) consider (kaasi) Benaras and Magahar to be (sam) the same.
Wherever one may be, (kaisey) how can i.e. s/he cannot (utras-i paar-i) get across the world ocean of vices orbe emancipated from rebirth by (ochhi) little (bhagat-i) devotion, i.e. wanting to die at a place considered holy. 4.
ਕਹੁ ਗੁਰ ਗਜ ਸਿਵ ਸਭੁ ਕੋ ਜਾਨੈ ॥ ਮੁਆ ਕਬੀਰੁ ਰਮਤ ਸ੍ਰੀ ਰਾਮੈ ॥੫॥੧੫॥
Kaho gur gaj siv sabẖ ko jānai Mu▫ā Kabīr ramaṯ sarī rāmai ||5||15||
(Sabh-u ko) every one (jaanai) knows and talks of the gods (gur gaj) Ganesh and (siv) Siva – in Banaras, but people shall say that Kabir (mua) died (ramat) remembering (sri) the revered (raamai) Creator. 5. 15.
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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥ ਚੋਆ ਚੰਦਨ ਮਰਦਨ ਅੰਗਾ ॥ ਸੋ ਤਨੁ ਜਲੈ ਕਾਠ ਕੈ ਸੰਗਾ ॥੧॥
Ga▫oṛī Kabīr jī Cho▫ā cẖanḏan marḏan angā So ṯan jalai kāṯẖ kai sangā ||1||
Bani of Bhagat Kabir Ji in Raga Gaurri. (Angaa) the body on which we (mardan = rub) apply (choaa = distillate) scent and (chandan) sandalwood fragrance.
(So) that (tan-u) body shall (jalai) burn (kai sanga = in the company of) with (kaatth) wood for cremation. 1.
ਇਸੁ ਤਨ ਧਨ ਕੀ ਕਵਨ ਬਡਾਈ ॥ ਧਰਨਿ ਪਰੈ ਉਰਵਾਰਿ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
Is ṯan ḏẖan kī kavan badā▫ī Ḏẖaran parai urvār na jā▫ī ||1|| rahā▫o
(Kavan) what is i.e. there is no (baddaaee) greatness (ki) of (is-u) this transitory (tan) body or (dhan) wealth.
On death, the body and wealth (parai) keeps lying on (dharan = earth) the ground (urvaar-i) here itself and (na jaaee) does not (jaaee) go with the soul to the hereafter. 1.
(Rahaau) dwell on this and contemplate.
ਰਾਤਿ ਜਿ ਸੋਵਹਿ ਦਿਨ ਕਰਹਿ ਕਾਮ ॥ ਇਕੁ ਖਿਨੁ ਲੇਹਿ ਨ ਹਰਿ ਕੋ ਨਾਮ ॥੨॥
Rāṯ jė sovėh ḏin karahi kām Ik kẖin lehi na har ko nām ||2||
People only (sovah-i) sleep (raat-i) at night and (karah-i) do their (kaam) work during (din) the day – to meet physical needs. But do not (leyh-i = take) conform to (naam) the virtues and commands (ko) of (har-i) the Almighty even for (ik) one (khin) moment i.e. to remain free from vices. 2.
ਹਾਥਿ ਤ ਡੋਰ ਮੁਖਿ ਖਾਇਓ ਤੰਬੋਰ ॥ ਮਰਤੀ ਬਾਰ ਕਸਿ ਬਾਧਿਓ ਚੋਰ ॥੩॥
Hāth ṯa dor mukẖ kẖā▫i▫o ṯambor Marṯī bār kas bāḏẖi▫o cẖor ||3||
They fly kites holding (ddor) the string (haath-i) in hand and (khaaio) chewing (tambor) betel leaves (mukh-i) in the mouth – when flying kites, a sign of being careless.
(Marti baar) on death, such persons are (kas-i) tightly (baadhio) tied i.e. grabbed, by Divine justice, like (chori) like thieves by the police. 3.
ਗੁਰਮਤਿ ਰਸਿ ਰਸਿ ਹਰਿ ਗੁਨ ਗਾਵੈ ॥ ਰਾਮੈ ਰਾਮ ਰਮਤ ਸੁਖੁ ਪਾਵੈ ॥੪॥
Gurmaṯ ras ras har gun gāvai Rāmai rām ramaṯ sukẖ pāvai ||4||
In contrast, one who lives by (gurmat-i) the guru’s counsel, (ras-i ras-i = enjoying) devotedly (gaavai) sings/emulates (har-i gun) virtues of the Creator. S/he (ramat) remembers (raam) the all-pervasive (raam) Creator i.e. living by Divine virtues and commands, s/he (paavai) obtains (sukh-u) peace. 4.
ਕਿਰਪਾ ਕਰਿ ਕੈ ਨਾਮੁ ਦ੍ਰਿੜਾਈ ॥ ਹਰਿ ਹਰਿ ਬਾਸੁ ਸੁਗੰਧ ਬਸਾਈ ॥੫॥
Kirpā kar kai nām ḏariṛā▫ī Har har bās suganḏẖ basā▫ī ||5||
The guru (kirpa kar-i kai) is kind to (driraaee) create firm commitment for (naam-u) Divine commands.
And (basaaee = causes to abide) imparts (Sugandh baas-u) the fragrance of (har-i har-i) Divine virtues in the mind. 5.
ਕਹਤ ਕਬੀਰ ਚੇਤਿ ਰੇ ਅੰਧਾ ॥ ਸਤਿ ਰਾਮੁ ਝੂਠਾ ਸਭੁ ਧੰਧਾ ॥੬॥੧੬॥
Kahaṯ Kabīr cẖeṯ re anḏẖā Saṯ rām jẖūṯẖā sabẖ ḏẖanḏẖā ||6||16||
(Kahat) says Kabir: (Rey) o (andha) blind/ignorant person, (cheyt-i) keep in mind – Divine virtues and commands.
(Raam) the all-pervasive Master alone is (sat-i = truth) eternal, and (sabh-u) every (dhandha) entanglement in the world-play is (jhootth = false) transitory. 6. 16.
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ਗਉੜੀ ਕਬੀਰ ਜੀ ਤਿਪਦੇ ਚਾਰਤੁਕੇ ॥
Ga▫oṛī Kabīr jī ṯipḏe cẖārṯuke
Bani of Bhagat Kabir Ji in Raga Gaurri, compositions (tipadey) of three stanzas (chaartukey) of four lines each.
Note: In this Shabad Bhagat Kabir Ji describes the transformation that takes place when one starts travelling on the path told by the Creator.
ਜਮ ਤੇ ਉਲਟਿ ਭਏ ਹੈ ਰਾਮ ॥ ਦੁਖ ਬਿਨਸੇ ਸੁਖ ਕੀਓ ਬਿਸਰਾਮ ॥
Jam ṯe ulat bẖa▫e hai rām Ḏukẖ binse sukẖ kī▫o bisrām
Since my path (ulatt-i) reversed from that of (jam) the messengers of death/committing vices, and (bhaey) became one of obeying commands of (raam) the Almighty.
All (dukh) pains have (binsey = destroyed) left and (sukh) peace (keeo = made, bisraam = rest) attained.
ਬੈਰੀ ਉਲਟਿ ਭਏ ਹੈ ਮੀਤਾ ॥ ਸਾਕਤ ਉਲਟਿ ਸੁਜਨ ਭਏ ਚੀਤਾ ॥੧॥
Bairī ulat bẖa▫e hai mīṯā Sākaṯ ulat sujan bẖa▫e cẖīṯā ||1||
(Bairi) the enemies have (ulatt-i bhaey) turned into (meeta) friends, i.e. not evil but good ideas come to mind; my (cheeta) mind which had (saakat) turned away from the Creator has now (bhaey) become (sujan = good person) good i.e. I now obey the Creator. 1.
ਅਬ ਮੋਹਿ ਸਰਬ ਕੁਸਲ ਕਰਿ ਮਾਨਿਆ ॥ ਸਾਂਤਿ ਭਈ ਜਬ ਗੋਬਿਦੁ ਜਾਨਿਆ ॥੧॥ ਰਹਾਉ ॥
Ab mohi sarab kusal kar māni▫ā Sāʼnṯ bẖa▫ī jab gobiḏ jāni▫ā ||1|| rahā▫o
(Ab) now (moh-i) I (maania = deem) find that (sarab) everything that happens, brings (kusal) happiness.
(Saa’nt-i) this state of peace of mind (bhaee) has occurred (jab = when) since I (jaania = knew) recognized (gobind-u) the Master of the universe within my mind – by getting rid of other ideas.
(Rahaau) dwell and contemplate on this.
ਤਨ ਮਹਿ ਹੋਤੀ ਕੋਟਿ ਉਪਾਧਿ ॥ ਉਲਟਿ ਭਈ ਸੁਖ ਸਹਜਿ ਸਮਾਧਿ ॥
Ŧan mėh hoṯī kot upāḏẖ Ulat bẖa▫ī sukẖ sahj samāḏẖ
There (hoti) used to be (kott-i = crores, millions) numerous (upaadh-i) afflictions (mah-i) in (tan) my body/mind; the situation has now (ulatt-i bhaee) turned into one of (sukh) peace and (sahaj-i) intuitive (samaadh-i = meditative pose) focus within.
ਆਪੁ ਪਛਾਨੈ ਆਪੈ ਆਪ ॥ ਰੋਗੁ ਨ ਬਿਆਪੈ ਤੀਨੌ ਤਾਪ ॥੨॥
Āp pacẖẖānai āpai āp Rog na bi▫āpai ṯīnou ṯāp ||2||
When the Almighty (aapai) IT-self bestows grace, a person (pachhanai) recognizes (aap) the self, i.e. God within. Then (rog-u = the disease) ego (na biaapai) does not afflict and (teenou) all three (taap) ailments – Aadh-i = mental, Biaadh-i = physical and Upaadh-i = of delusion, (rog) the ailments end i.e. both the mind and body blossom. 2.
ਅਬ ਮਨੁ ਉਲਟਿ ਸਨਾਤਨੁ ਹੂਆ ॥ ਤਬ ਜਾਨਿਆ ਜਬ ਜੀਵਤ ਮੂਆ ॥
Ab man ulat sanāṯan hū▫ā Ŧab jāni▫ā jab jīvaṯ mū▫ā
(Ab) now (man-u) the mind (ulatt-i) has reversed and (hooaa = became) attained (sanaatan = original) the pristine state. I (jaania = knew) experienced this (jab) when I (jeevat) started living like (mua) dead i.e. overcame the temptations with obedience of the Almighty.
ਕਹੁ ਕਬੀਰ ਸੁਖਿ ਸਹਜਿ ਸਮਾਵਉ ॥ ਆਪਿ ਨ ਡਰਉ ਨ ਅਵਰ ਡਰਾਵਉ ॥੩॥੧੭॥
Kaho Kabīr sukẖ sahj samāva▫o Āp na dara▫o na avar darāva▫o ||3||17||
Says Kabir: Now I (samaavau) remain in a state (sahj-i) of natural (sukh-i) of peace.
I am neither (ddarau) intimidated nor do I (ddaravau) intimidate (avar) others. (Note: The ninth guru said “bhai kaahu kau deyt nah nah bhai maanat aan” I neither intimidate any one nor am I intimidated – p 1427). 3. 17.
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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥ ਪਿੰਡਿ ਮੂਐ ਜੀਉ ਕਿਹ ਘਰਿ ਜਾਤਾ ॥ ਸਬਦਿ ਅਤੀਤਿ ਅਨਾਹਦਿ ਰਾਤਾ ॥
Ga▫oṛī Kabīr jī Pind mū▫ai jī▫o kih gẖar jāṯā Sabaḏ aṯīṯ anāhaḏ rāṯā
Bani of Kabir Ji in Raga Gaurri. Question: (Kih) into what (ghar-i = house) state (jeeau) the mind (jaata) goes on (pindd-i) the body’s (mooai) death; i.e. when one is unaffected by temptations like a dead person.
Answer: Then (ateet-i) detached from temptations, it remains (raata) imbued (anaahad-i) incessant (sabad-i = by the word) Divine messages heard within – connects with the Almighty.
ਜਿਨਿ ਰਾਮੁ ਜਾਨਿਆ ਤਿਨਹਿ ਪਛਾਨਿਆ ॥ ਜਿਉ ਗੂੰਗੇ ਸਾਕਰ ਮਨੁ ਮਾਨਿਆ ॥੧॥
Jin rām jāni▫ā ṯinėh pacẖẖāni▫ā Ji▫o gūnge sākar man māni▫ā ||1||
Only (tin-i) that person (pachhaaniaa) recognizes this state/experience (jin-i) who (jaaniaa = knows) sees (raam) the Almighty within.
This experience is beyond description, (jiau) like (goongey) a dumb person’s (man-u) mind (maaniaa) enjoys (saakar) sweets but cannot describe.
ਐਸਾ ਗਿਆਨੁ ਕਥੈ ਬਨਵਾਰੀ ॥ ਮਨ ਰੇ ਪਵਨ ਦ੍ਰਿੜ ਸੁਖਮਨ ਨਾਰੀ ॥੧॥ ਰਹਾਉ ॥
Aisā gi▫ān kathai banvārī Man re pavan ḏariṛ sukẖman nārī ||1|| rahā▫o
(Aisa) this is how one then (kathai) describes (giaan-u) awareness of (banvaari = gardener – master of all vegetation) the Almighty within.
Which, according to the yogis is obtained by making (pavan = air) breath (drirr) firm in Sukhman naari, i.e. attain a stable consciousness.
(Rahaau) dwell on this and contemplate.
ਸੋ ਗੁਰੁ ਕਰਹੁ ਜਿ ਬਹੁਰਿ ਨ ਕਰਨਾ ॥ ਸੋ ਪਦੁ ਰਵਹੁ ਜਿ ਬਹੁਰਿ ਨ ਰਵਨਾ ॥
So gur karahu jė bahur na karnā So pad ravhu jė bahur na ravnā
(Karah-u = make) seek (so) such a guru (j-i) that you do not have to (karna = have) seek (bahur-i) another later.
(Ravahu = go to) walk on (so) such (pad-u) a path that (ravna) walk (bahur-i) again/retrace, i.e. give up vices so that you are not reborn.
ਸੋ ਧਿਆਨੁ ਧਰਹੁ ਜਿ ਬਹੁਰਿ ਨ ਧਰਨਾ ॥ ਐਸੇ ਮਰਹੁ ਜਿ ਬਹੁਰਿ ਨ ਮਰਨਾ ॥੨॥
So ḏẖi▫ān ḏẖarahu jė bahur na ḏẖarnā Aise marahu jė bahur na marnā ||2||
(Dhiaan = attention, dharah-u = place) focus your consciousness (so) such that you do not have to (dharna) focus (bahur-i) again on another, i.e. acknowledge the Creator straightaway rather than trying gods/goddesses and then seeking the Creator. (Note: The fifth guru says “Taa ki saran pario nanak daas ja tey oopar ko naahi” seek the sanctuary of one above whom there is none – p 824).
(Marah-u) die (aisey) such (ji) that there is no (marna) death (bahur) again i.e. detach yourself from the world-play such that you do not succumb to temptations in life and are not born again. 2.
ਉਲਟੀ ਗੰਗਾ ਜਮੁਨ ਮਿਲਾਵਉ ॥ ਬਿਨੁ ਜਲ ਸੰਗਮ ਮਨ ਮਹਿ ਨ੍ਹ੍ਹਾਵਉ ॥
Ultī gangā jamun milāva▫o Bin jal sangam man mėh nĥāva▫o
At (sangam) the confluence of rivers at Allahabad India, the river (jamun) Yamuna merges into river (gang) Ganga/Ganges. But I will do (ultti) the opposite i.e. let Ganga flow into Yamuna – I do not care about bathing at pilgrimages. Instead I have made (sangam) the confluence – of my mind with Divine virtues within and I now (nhaavau) bathe (mah-i) in (man) the mind (bin-u) without water (Guru Nanak says “antar gati teerath mal nhaau” let cleansing the inner self be your pilgrimage – p 4).
ਲੋਚਾ ਸਮਸਰਿ ਇਹੁ ਬਿਉਹਾਰਾ ॥ ਤਤੁ ਬੀਚਾਰਿ ਕਿਆ ਅਵਰਿ ਬੀਚਾਰਾ ॥੩॥
Locẖā samsar ih bi▫uhārā Ŧaṯ bīcẖār ki▫ā avar bīcẖārā ||3||
(Ih-u) this is (biohaara = dealings) the way of life of those who (locha = eyes) see everyone (samsar) equal.
Once one (beechaar-i) reflects on and conforms to (tat-u) the essence/Divine virtues and commands, then (kiaa = what?) there is no need for (beechaara) reflection (avar-i) on any one/thing else. 3.
ਅਪੁ ਤੇਜੁ ਬਾਇ ਪ੍ਰਿਥਮੀ ਆਕਾਸਾ ॥ ਐਸੀ ਰਹਤ ਰਹਉ ਹਰਿ ਪਾਸਾ ॥
Ap ṯej bā▫e parithmī ākāsā Aisī rahaṯ raha▫o har pāsā
The body comprises of (ap-u/aab) water, (teyj-u) heat/energy, (baaey/vaau) air (prithmi = earth) clay and (akaasaa = sky) space.
(Rahau) keep your (rahat) living to conform to (aisi = such) their qualities, and you will be (paasaa) with (har-i) the Almighty.
Note: Water cleans, heat sustains life and cooks food, air treats everyone equally, the earth is epitome of tolerance and the body need space within.
ਕਹੈ ਕਬੀਰ ਨਿਰੰਜਨ ਧਿਆਵਉ ॥ ਤਿਤੁ ਘਰਿ ਜਾਉ ਜਿ ਬਹੁਰਿ ਨ ਆਵਉ ॥੪॥੧੮॥
Kahai Kabīr niranjan ḏẖi▫āva▫o Ŧiṯ gẖar jā▫o jė bahur na āva▫o ||4||18||
In conclusion, Kabir (kahai) says: I (Dhiaavau = pay attention) obey (niranjan = unstained) the pristine Almighty; this way I will (jaau) go to (tit–u) that (gha-i) state to (j-i) which I do not (aavau) come (bahur-i) back i.e. will unite with the Creator and not be born again. 4. 18.
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