SGGS pp 327-328, Gaurri Kabir Ji, (19-25).

ਗਉੜੀ ਕਬੀਰ ਜੀ ਤਿਪਦੇ_15 ॥

Ga▫oṛī Kabīr jī ṯipḏe 15.

Bani of Bhagat Kabir Ji in Raga Gaurri, (tipadey) compositions of three stanzas, totalling 15.

ਕੰਚਨ ਸਿਉ ਪਾਈਐ ਨਹੀ ਤੋਲਿ ॥   ਮਨੁ ਦੇ ਰਾਮੁ ਲੀਆ ਹੈ ਮੋਲਿ ॥੧॥

Kancẖan si▫o pā▫ī▫ai nahī ṯol.   Man ḏe rām lī▫ā hai mol. ||1||

One cannot (paaeeai) obtain/find the Creator by weighing against (kanchan) gold i.e. one cannot find the Creator by paying money/making offerings.

I have (leeaa mol-i) bought (raam) the Almighty (mol-i) by outright purchase (man-u dey) giving my mind i.e. the Almighty does everything wished by one who sincerely obeys of the Master. 1.

Note: The fifth Guru says the same thing thus:

Too bhagta kai vas-i bhagta taan teyra. M; 5, p 962.

O Almighty, You are under control of i.e. do what the devotees want; the devotees get this power from You.

ਅਬ ਮੋਹਿ ਰਾਮੁ ਅਪੁਨਾ ਕਰਿ ਜਾਨਿਆ ॥   ਸਹਜ ਸੁਭਾਇ ਮੇਰਾ ਮਨੁ ਮਾਨਿਆ ॥੧॥ ਰਹਾਉ ॥

Ab mohi rām apunā kar jāni▫ā.   Sahj subẖā▫e merā man māni▫ā. ||1|| rahā▫o.

(Ab) now (moh-i) I (kar-i jaania) consider (raam-u) the Almighty as (apuna) my own i.e. I consider the Almighty my Master.

And, (meyra) my (man) mind (maania) accepts and obeys Divine commands (sahj subhaaey) instinctively. 1.

(Rahaau) dwell on this and contemplate.  

ਬ੍ਰਹਮੈ ਕਥਿ ਕਥਿ ਅੰਤੁ ਨ ਪਾਇਆ ॥   ਰਾਮ ਭਗਤਿ ਬੈਠੇ ਘਰਿ ਆਇਆ ॥੨॥

Barahmai kath kath anṯ na pā▫i▫ā.   Rām bẖagaṯ baiṯẖe gẖar ā▫i▫ā. ||2||

(Brahmaai) Brahma (kath-i kath-i) read and re-read the Vedas but could not (paaia) know (ant-u = limit) virtues and powers of the Almighty.

But (raam) the Almighty IT-self (aaia) comes to meet IT’s (bhagat-i) devotee (baitthey) sitting (ghar-i) at home i.e. the Almighty is present in the mind of one who praises and emulates Divine virtues and obeys Divine commands. 2.

ਕਹੁ ਕਬੀਰ ਚੰਚਲ ਮਤਿ ਤਿਆਗੀ ॥   ਕੇਵਲ ਰਾਮ ਭਗਤਿ ਨਿਜ ਭਾਗੀ ॥੩॥੧॥੧੯॥

Kaho Kabīr cẖancẖal maṯ ṯi▫āgī.   Keval rām bẖagaṯ nij bẖāgī. ||3||1||19||

(Kah-u) O Kabir say: One who (tiaagi) gives up (chanchal = ever moving) capricious (mat-i) state of mind.

S/he (becomes (bhaagi) shareholder God’s (nij) own (bhagat-i) dedication keyval) alone, i.e. has only Almighty in mind. 3. 1. 19.  

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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਜਿਹ ਮਰਨੈ ਸਭੁ ਜਗਤੁ ਤਰਾਸਿਆ ॥   ਸੋ ਮਰਨਾ ਗੁਰ ਸਬਦਿ ਪ੍ਰਗਾਸਿਆ ॥੧॥

Ga▫oṛī Kabīr jī.  Jih marnai sabẖ jagaṯ ṯarāsi▫ā.   So marnā gur sabaḏ pargāsi▫ā. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Marnai) the death (jih) which (taraasia) frightens (sabh-u) the whole (jagat = world) humanity.

(So) that (marna) death (pargaasia = enlightened) is understood (gur sabad-i) through the guru’s teachings. 1.

ਅਬ ਕੈਸੇ ਮਰਉ ਮਰਨਿ ਮਨੁ ਮਾਨਿਆ ॥   ਮਰਿ ਮਰਿ ਜਾਤੇ ਜਿਨ ਰਾਮੁ ਨ ਜਾਨਿਆ ॥੧॥ ਰਹਾਉ ॥

Ab kaise mara▫o maran man māni▫ā.   Mar mar jāṯe jin rām na jāni▫ā. ||1|| rahā▫o.

(Kaisey = how?) I will not die (ab) now, i.e. I will not succumb to temptations, because I have (maania = accepted) realised that (maran-i) death is inevitable and I will have to account for my deeds.

(Jin) those who do not (jaania = know) keep in mind commands of (raam) the Almighty, they (mar-i mar-i jaatey = keep dying) keep falling prey to vices. 1.

(Rahaau) dwell on this and contemplate.

ਮਰਨੋ ਮਰਨੁ ਕਹੈ ਸਭੁ ਕੋਈ ॥   ਸਹਜੇ ਮਰੈ ਅਮਰੁ ਹੋਇ ਸੋਈ ॥੨॥

Marno maran kahai sabẖ ko▫ī.   Sėhje marai amar ho▫e so▫ī. ||2||

(Sabh koee) everyone is (marno) to die and (kahai) talks of (maran-u) dying.

(Soee) that person who is (sahjey) steadfastly (marai) dead, i.e. remains detached like a dead person – s/he (hoey) becomes (amar-u) free of death i.e. s/he does not succumb to temptations of the world-play and is not reborn to die. 2.

ਕਹੁ ਕਬੀਰ ਮਨਿ ਭਇਆ ਅਨੰਦਾ ॥   ਗਇਆ ਭਰਮੁ ਰਹਿਆ ਪਰਮਾਨੰਦਾ ॥੩॥੨੦॥

Kaho Kabīr man bẖa▫i▫ā ananḏā.   Ga▫i▫ā bẖaram rahi▫ā parmānanḏā. ||3||20||

Kabir says: (Bhaiaa) there is now (ananda) bliss experienced (man-i) in the mind,

Because, with the guru’s teachings (bharam-u) straying due to allurements (gaiaa = gone) has ended and (parmananda) supreme bliss (rahia) abides in the mind. 3. 20.

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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥ ਕਤ ਨਹੀ ਠਉਰ ਮੂਲੁ ਕਤ ਲਾਵਉ ॥   ਖੋਜਤ ਤਨ ਮਹਿ ਠਉਰ ਨ ਪਾਵਉ ॥੧॥

Ga▫oṛī Kabīr jī.   Kaṯ nahī ṯẖa▫ur mūl kaṯ lāva▫o.   Kẖojaṯ ṯan mėh ṯẖa▫ur na pāva▫o. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. There is (katnahi = not any) no (tthaur) place, (kat) where do I (laavau) plant (mool-u) the root i.e. how do I remember the Creator, other ideas have left no room in mind.

I (khojat) have searched (mah-i) in (man) the body/mind but not (paavau) found any (tthaur = place) room left for the Master. 1.

Note: The next verse uses the term ਅਨੀਆਲੇ ਤੀਰ (aniaaley teer). These are arrows with fins so designed that once the arrow penetrates it is hard to pull it out. IT is used as metaphor for irreversible love for the Divine.

ਲਾਗੀ ਹੋਇ ਸੁ ਜਾਨੈ ਪੀਰ ॥   ਰਾਮ ਭਗਤਿ ਅਨੀਆਲੇ ਤੀਰ ॥੧॥ ਰਹਾਉ ॥

Lāgī ho▫e so jānai pīr.   Rām bẖagaṯ anī▫āle ṯīr. ||1|| rahā▫o.

One who (laagi hoey) feel (peer) pain, i.e. yearning for the Almighty, (jaanai) knows what it is like.

(Bhagat-i) devotion yearning for (raam) the Creator is one such case; it is like (aniaaley teer) un-removable arrows piercing the heart i.e. this yearning never ends. 1.

(Rahaau) dwell on this and contemplate.

ਏਕ ਭਾਇ ਦੇਖਉ ਸਭ ਨਾਰੀ ॥   ਕਿਆ ਜਾਨਉ ਸਹ ਕਉਨ ਪਿਆਰੀ ॥੨॥

Ėk bẖā▫e ḏekẖ▫a▫u sabẖ nārī.   Ki▫ā jān▫o sah ka▫un pi▫ārī. ||2||

There is one Creator-husband and all creatures are IT’s (naari) spouses; I look at every one (eyk bhaaey) alike.

I (kiaa jaanau) do not know (kaun) who is (piaari) beloved of (sah) the Master – and may lead me to IT. 2.

ਕਹੁ ਕਬੀਰ ਜਾ ਕੈ ਮਸਤਕਿ ਭਾਗੁ ॥   ਸਭ ਪਰਹਰਿ ਤਾ ਕਉ ਮਿਲੈ ਸੁਹਾਗੁ ॥੩॥੨੧॥

Kaho Kabīr jā kai masṯak bẖāg.   Sabẖ parhar ṯā ka▫o milai suhāg. ||3||21||

Says Kabir: (Ja kai) one on whose (mastak-i) forehead (bhaag-u) good fortune is written i.e. one who is so destined based on his/her deeds.

(Parhar-i) leaving (sabh) all others, (suhaag-u) the Almighty-husband, (milai) comes (ta kau) to him/her i.e. unites that person to IT-self. 3. 21.

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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥   ਜਾ ਕੈ ਹਰਿ ਸਾ ਠਾਕੁਰੁ ਭਾਈ ॥   ਮੁਕਤਿ ਅਨੰਤ ਪੁਕਾਰਣਿ ਜਾਈ ॥੧॥

Ga▫oṛī Kabīr jī.   Jā kai har sā ṯẖākur bẖā▫ī.   Mukaṯ ananṯ pukāraṇ jā▫ī. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Bhaaee) o brother, (ja kai) one who has (thaakur) the Master (sa) like (har-i) the Almighty, i.e. one who relies on the One Master alone.

Not one but (anant) countless (mukt-i) salvations (pukaaran-i jaaee) call out for such a devotee i.e. salvation seeks him/her – s/he is enabled to overcome vices in life and does not reincarnate after death. 1.   

ਅਬ ਕਹੁ ਰਾਮ ਭਰੋਸਾ ਤੋਰਾ ॥   ਤਬ ਕਾਹੂ ਕਾ ਕਵਨੁ ਨਿਹੋਰਾ ॥੧॥ ਰਹਾਉ ॥

Ab kaho rām bẖarosā ṯorā.   Ŧab kāhū kā kavan nihorā. ||1|| rahā▫o.

(Kah-u= say) submit to (raam) the Creator saying I (ab) now have (bharosa) trust (tora = your) in You.

I have (kavan-u = what?) no (nihora = obligation) dependence (kaahoo ka) on anyone else, i.e. there is no need to look to or worship another when I am in Your care. 1.

(Rahaau) dwell on this and contemplate.

ਤੀਨਿ ਲੋਕ ਜਾ ਕੈ ਹਹਿ ਭਾਰ ॥   ਸੋ ਕਾਹੇ ਨ ਕਰੈ ਪ੍ਰਤਿਪਾਰ ॥੨॥

Ŧīn lok jā kai hėh bẖār.   So kāhe na karai parṯipār. ||2||

The Almighty on whom (teen lok = three worlds) the whole universe (hah-i) are (bhaar = load) dependent.

(Kaahey) why will (so = that) IT not (karai patipaar = nourish) look after me? 2.  

ਕਹੁ ਕਬੀਰ ਇਕ ਬੁਧਿ ਬੀਚਾਰੀ ॥   ਕਿਆ ਬਸੁ ਜਉ ਬਿਖੁ ਦੇ ਮਹਤਾਰੀ ॥੩॥੨੨॥

Kaho Kabīr ik buḏẖ bīcẖārī.   Ki▫ā bas ja▫o bikẖ ḏe mėhṯārī. ||3||22||

Says Kabir: (Beechaari) consider this (budh-i) wisdom,

what (bas = control) can a child do (jau) if (mahtaari) the mother gives (bikh) poison to it, i.e. those who do not follow what is stated above are helpless, the Creator IT-self leads them astray. 3. 22.  

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Note: The next Shabad is in context of the old Hindu practice of ਸਤੀ (Sati) by which a wife burns herself by entering the funeral pyre of her husband. It is believed that the woman has no value without the husband.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥   ਬਿਨੁ ਸਤ ਸਤੀ  ਹੋਇ ਕੈਸੇ ਨਾਰਿ ॥   ਪੰਡਿਤ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰਿ ॥੧॥

Ga▫oṛī Kabīr jī.   Bin saṯ saṯī ho▫e kaise nār.   Pandiṯ ḏekẖhu riḏai bīcẖār. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri.  (Naar-i) a woman does not (hoey) become (sati) faithful (bin-u) without being (sat = truthful) faithful in life – it does not happen by her entering the funeral pyre of the deceased husband.

Just (deykhahu = see) try and (beechaari) reflect (ridai) in your mind, o (pandit) scholar of scriptures – who eulogizes the practice of Sati. 1.

ਪ੍ਰੀਤਿ ਬਿਨਾ ਕੈਸੇ ਬਧੈ ਸਨੇਹੁ ॥   ਜਬ ਲਗੁ ਰਸੁ ਤਬ ਲਗੁ ਨਹੀ ਨੇਹੁ ॥੧॥ ਰਹਾਉ ॥

Parīṯ binā kaise baḏẖai sanehu.   Jab lag ras ṯab lag nahī nehu. ||1|| rahā▫o.

One (Kaisey= how?) cannot (badhai) be bonded in (sneyh-u) true love (bina) without (preet-i) affection i.e. love is not what is exhibited but what is in the mind.

(Jab lag-u) as long as the mind looks at marriage for (ras-u) physical pleasures (tab lag-u) until then (nahi) there is no (neyh-u) love – similarly one has other ideas in mind cannot love the Creator. 1.

(Rahaau) dwell on this and contemplate.

ਸਾਹਨਿ ਸਤੁ ਕਰੈ ਜੀਅ ਅਪਨੈ ॥   ਸੋ ਰਮਯੇ ਕਉ ਮਿਲੈ ਨ ਸੁਪਨੈ ॥੨॥

Sāhan saṯ karai jī▫a apnai.   So ramye ka▫o milai na supnai. ||2||

One who in (apnai = own) his/her mind (karai) treats/considers (saahan-i = what is given by the Master) comforts of the world-play as (sat = truth) permanent/eternal,

(so) that person cannot (milai) find (ramayyey kau) the all-pervasive Master, (supnai) even in a dream. 2.

ਤਨੁ ਮਨੁ ਧਨੁ ਗ੍ਰਿਹੁ ਸਉਪਿ ਸਰੀਰੁ ॥   ਸੋਈ ਸੁਹਾਗਨਿ ਕਹੈ ਕਬੀਰੁ ॥੩॥੨੩॥

Ŧan man ḏẖan garihu sa▫up sarīr.   So▫ī suhāgan kahai Kabīr. ||3||23||

The wife who (saup-i= gives) dedicates (tan-u = body) actions, (man-u = mind) thoughts, (dhan-u) wealth and (sareer-u) total being to the husband (suhagan-i) remains in company of the husband, i.e. one who so dedicates the self to the Divine, attains union with IT, says Kabir. 3. 23.

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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥   ਬਿਖਿਆ ਬਿਆਪਿਆ ਸਗਲ ਸੰਸਾਰੁ ॥   ਬਿਖਿਆ ਲੈ ਡੂਬੀ ਪਰਵਾਰੁ ॥੧॥

Ga▫oṛī Kabīr jī.   Bikẖi▫ā bi▫āpi▫ā sagal sansār.   Bikẖi▫ā lai dūbī parvār. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. The whole (sansaar-u = world) humankind is (biaapia = in) engrossed in (bikhia = poison) vices.

This (bikhia) poison (lai doobi = drowns with) destroys (parvaar-u = family) the whole humankind. 1.

ਰੇ ਨਰ ਨਾਵ ਚਉੜਿ ਕਤ ਬੋੜੀ ॥   ਹਰਿ ਸਿਉ ਤੋੜਿ ਬਿਖਿਆ ਸੰਗਿ ਜੋੜੀ ॥੧॥ ਰਹਾਉ ॥

Re nar nāv cẖa▫uṛ kaṯ boṛī.   Har si▫o ṯoṛ bikẖi▫ā sang joṛī. ||1|| rahā▫o.

(Rey) o (nar) human being, (kat) why are you (chaurr-i) ruining and (borri) sinking your (naav) boat of life.

You have (torr-i) broken away (siau) from (har-i) the Creator/Divine virtues and commands, and (jorri) attached/bonded (sang-i) with (bikhia) vices. 1.

(Rahaau) dwell on this and contemplate.

ਸੁਰਿ ਨਰ ਦਾਧੇ ਲਾਗੀ ਆਗਿ ॥   ਨਿਕਟਿ ਨੀਰੁ ਪਸੁ ਪੀਵਸਿ ਨ ਝਾਗਿ ॥੨॥

Sur nar ḏāḏẖe lāgī āg.   Nikat nīr pas pīvas na jẖāg. ||2||

But you are not alone; this (aag-i) fire of craving/lures of the world-play (laagi) afflicts even (sur-i nar = god-like) well-meaning persons.

(Neer-u) the water – of Naam/Divine virtues and commands – is (nikatt-i = near) within but (pas-u = animal) an ignorant person makes no attempt (peevas-i) to drink that water i.e. does not extinguish the fire within with Naam, Divine virtues, and (jhaag-i/jhol) push aside the vices – with the guru’s guidance. 2.

ਚੇਤਤ ਚੇਤਤ ਨਿਕਸਿਓ ਨੀਰੁ ॥   ਸੋ ਜਲੁ ਨਿਰਮਲੁ ਕਥਤ ਕਬੀਰੁ ॥੩॥੨੪॥

Cẖeṯaṯ cẖeṯaṯ niksi▫o nīr.   So jal nirmal kathaṯ Kabīr. ||3||24||

When (Cheytat cheytat) one keeps remembering and reflecting – on Divine virtues, (neer-u) the water (niksio) comes out and extinguishes the fire within i.e. the Creator is recognized and peace attained.

(So) that (jal-u) water – of Divine virtues, (nirmal-u) purifies the mind (kathat) says Kabir. 3. 24.

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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਜਿਹ ਕੁਲਿ ਪੂਤੁ ਨ ਗਿਆਨ ਬੀਚਾਰੀ ॥   ਬਿਧਵਾ ਕਸ ਨ ਭਈ ਮਹਤਾਰੀ ॥੧॥

Ga▫oṛī Kabīr jī.  Jih kul pūṯ na gi▫ān bīcẖārī.   Biḏẖvā kas na bẖa▫ī mėhṯārī. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Kul-i) a family (jih) whose (poot = son) child does not (beechaari) reflect on (giaan) knowledge – given by the Creator before birth – i.e. does not live by pre-ordained commands,  

(Kas) why (mahtaari) the mother in that family did not (bha-i) become (vidhva) a widow – before the child was conceived, i.e. there is no use of being born a human if one does not act to fulfil its purpose of obeying the Creator. 1.

ਜਿਹ ਨਰ ਰਾਮ ਭਗਤਿ ਨਹਿ ਸਾਧੀ ॥   ਜਨਮਤ ਕਸ ਨ ਮੁਓ ਅਪਰਾਧੀ ॥੧॥ ਰਹਾਉ ॥

Jih nar rām bẖagaṯ nėh sāḏẖī.   Janmaṯ kas na mu▫o aprāḏẖī. ||1|| rahā▫o.

(Nar) a person (jih) who does not (saadhi = did correctly) engage in (bhagat-i) devotion/obedience to (raam) the Creator – i.e. one who does not live in obedience to Divine commands.

(Kas) why that (apraadhi) violator of Divine commands, did not (muo) die (janmat) on birth. (Note: the third Guru says “bhagat-heen kaahey jag aaia; poorey gur ki seyv na keeni birtha janam gavaaia” why was the person who remains bereft of devotion, born,? S/he does not obey the Creator and wastes human birth, p 32). 1.

(Rahaau) dwell on this and contemplate.

ਮੁਚੁ ਮੁਚੁ ਗਰਭ ਗਏ ਕੀਨ ਬਚਿਆ ॥   ਬੁਡਭੁਜ ਰੂਪ ਜੀਵੇ ਜਗ ਮਝਿਆ ॥੨॥

Mucẖ mucẖ garabẖ ga▫e kīn bacẖi▫ā.   Budbẖuj rūp jīve jag majẖi▫ā. ||2||

(Much much) large numbers of (garabh) pregnancies (gaey = go) are aborted; (keen) why did this devotion-less person (bachia) escape?

S/he (jeevey) lives (roop = form) like (budbhujh) the swine – which feeds on dirt – i.e. s/he lives in vices, (majhia) in (jag) the world. 2.  

ਕਹੁ ਕਬੀਰ ਜੈਸੇ ਸੁੰਦਰ ਸਰੂਪ ॥   ਨਾਮ ਬਿਨਾ ਜੈਸੇ ਕੁਬਜ ਕੁਰੂਪ ॥੩॥੨੫॥

Kaho Kabīr jaise sunḏar sarūp.   Nām binā jaise kubaj kurūp. ||3||25||

Says Kabir: A person (bina) without (naam) Divine virtues is (jaisey) like one who has (sundar) beautiful (saroop= form) features but looks (kuroop) ugly if s/he is (kubaj) a hunchback. 3. 25.

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.

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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.