SGGS pp 328-29, Gaurri Kabir Ji (26-33).

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਜੋ ਜਨ ਲੇਹਿ ਖਸਮ ਕਾ ਨਾਉ ॥   ਤਿਨ ਕੈ ਸਦ ਬਲਿਹਾਰੈ ਜਾਉ ॥੧॥

Ga▫oṛī Kabīr jī.  Jo jan lehi kẖasam kā nā▫o.   Ŧin kai saḏ balihārai jā▫o. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Jan) devotees (jo) who (leyh-i = take) assimilate (naau, naam) virtues and commands of (khasam) the Master – and conform to them I (sad) ever (balihaarai jaau = sacrifice myself) adore (tin kai) them. 1.

ਸੋ ਨਿਰਮਲੁ ਨਿਰਮਲ ਹਰਿ ਗੁਨ ਗਾਵੈ ॥   ਸੋ ਭਾਈ ਮੇਰੈ ਮਨਿ ਭਾਵੈ ॥੧॥ ਰਹਾਉ ॥

So nirmal nirmal har gun gāvai.   So bẖā▫ī merai man bẖāvai. ||1|| rahā▫o.

A person who (gaavai = sings) praises and emulates (nirmal-u) the pristine (har-i gun) Divine virtues (so) that person becomes (nirmal) pure.

(So) such a person is my (bhaaee) brother, and (bhaavai) dear (meyrai) to my (man) mind. 1.

(Rahaau) dwell on this and contemplate.

ਜਿਹ ਘਟ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥   ਤਿਨ ਕੀ ਪਗ ਪੰਕਜ ਹਮ ਧੂਰਿ ॥੨॥

Jih gẖat rām rahi▫ā bẖarpūr.   Ŧin kī pag pankaj ham ḏẖūr. ||2||

(Jih) those in whose (ghatt) minds (raam-u) the Creator (rahiaa bharpoor-i) abides, i.e. those who have single-minded devotion to the One Almighty.

I am (dhoor-i) the dust of (tin ki) their (pankaj) lotus (pag) feet i.e. I would humbly serve and follow such impeccable persons. 2.

ਜਾਤਿ ਜੁਲਾਹਾ ਮਤਿ ਕਾ ਧੀਰੁ ॥   ਸਹਜਿ ਸਹਜਿ ਗੁਣ ਰਮੈ ਕਬੀਰੁ ॥੩॥੨੬॥

Jāṯ julāhā maṯ kā ḏẖīr.   Sahj sahj guṇ ramai Kabīr. ||3||26||

Although Kabir is (julaaha) a weaver (jaat-i) by caste – which is considered low by some, but he is (dheer-u) steadfast in his (mat-i) faith.

He (ramai) remembers (gun) Divine virtues (sahj-i sahj-i) steadfastly and instinctively. 3. 26.

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Note: Some people say that in order to enjoy the spiritual experience, taking some intoxicant helps. This is the characteristic of people seeking transitory pleasures. However, if one wishes to have lasting intoxication, it needs to be of the soul and not the body. Bhagat Kabir talks of how the latter drink is made. The normal process of making liquor involves distillation and the final product is collected and stored in wooden containers. Bhagat Kabir uses this as metaphor.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਗਗਨਿ ਰਸਾਲ ਚੁਐ ਮੇਰੀ ਭਾਠੀ ॥   ਸੰਚਿ ਮਹਾ ਰਸੁ ਤਨੁ ਭਇਆ ਕਾਠੀ ॥੧॥

Ga▫oṛī Kabīr jī.  Gagan rasāl cẖu▫ai merī bẖāṯẖī.   Sancẖ mahā ras ṯan bẖa▫i▫ā kāṯẖī. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Gagan = sky) the sublime spiritual consciousness is (meyri) my (bhaathi) distillation plant from where (rasaal = elixir) the intoxicant (chuai) flows down i.e. with Divine grace I am gradually made aware of Divine virtues

I (sanch-i) collect (maha) the great (ras-u) elixir in (tan-u) the body/mind akin (kaatthi) wooden container for liquor i.e. my experience keeps becoming more profound progressively. 1.

ਉਆ ਕਉ ਕਹੀਐ ਸਹਜ ਮਤਵਾਰਾ ॥   ਪੀਵਤ ਰਾਮ ਰਸੁ ਗਿਆਨ ਬੀਚਾਰਾ ॥੧॥ ਰਹਾਉ ॥

U▫ā ka▫o kahī▫ai sahj maṯvārā.   Pīvaṯ rām ras gi▫ān bīcẖārā. ||1|| rahā▫o.

(Uaa) Only that person (kau kaheeai) is called (sahj) naturally/instinctively (matvaara) intoxicated,

who (peevat) drinks/experiences (ras-u) the elixir of (raam = Creator) Divine virtues by (beechaara) contemplating on (giaan = knowledge) the guru’s teachings. 1.

(Rahaau) dwell on this and contemplate.

ਸਹਜ ਕਲਾਲਨਿ ਜਉ ਮਿਲਿ ਆਈ ॥   ਆਨੰਦਿ ਮਾਤੇ ਅਨਦਿਨੁ ਜਾਈ ॥੨॥

Sahj kalālan ja▫o mil ā▫ī.   Ānanḏ māṯe an▫ḏin jā▫ī. ||2||

For that person, (jau) when (kalaalan-i) the liquor server (aaee) comes to meet, i.e. when Divine virtues are experienced in (sahj) without effort;

Then (andin-u) every day (jaaee) passes (maatey) in a state of intoxication (aanand-i) in bliss. 2.

ਚੀਨਤ ਚੀਤੁ ਨਿਰੰਜਨ ਲਾਇਆ ॥   ਕਹੁ ਕਬੀਰ ਤੌ ਅਨਭਉ ਪਾਇਆ ॥੩॥੨੭॥

Cẖīnaṯ cẖīṯ niranjan lā▫i▫ā.   Kaho Kabīr ṯou anbẖa▫o pā▫i▫ā. ||3||27||

When I (laaia) focused my (cheet-u) mind to (cheenat) recognize virtues and commands of (niranjan) the pristine Master,

(tou) then I (paaia) found IT (anbhau) as inner experience i.e. experienced the Divine within, says Kabir. 3. 27.

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Note: Allurements afflicting (man) the mind act as impediments to finding God within. These must be removed for devotion to God.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਮਨ ਕਾ ਸੁਭਾਉ ਮਨਹਿ ਬਿਆਪੀ ॥   ਮਨਹਿ ਮਾਰਿ ਕਵਨ ਸਿਧਿ ਥਾਪੀ ॥੧॥

Ga▫oṛī Kabīr jī.  Man kā subẖā▫o manėh bi▫āpī.   Manėh mār kavan siḏẖ thāpī. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Subhaau) nature (ka) of (man) the mind is that it (biaapi) acts (manah-i) by the mind- its own ideas.

Then (kavan) what (sidh-i) success can one (thaapi = established) achieve (maar-i) by killing (manah-i) the mind? 1.

Page 329

ਕਵਨੁ ਸੁ ਮੁਨਿ ਜੋ ਮਨੁ ਮਾਰੈ ॥   ਮਨ ਕਉ ਮਾਰਿ ਕਹਹੁ ਕਿਸੁ ਤਾਰੈ ॥੧॥ ਰਹਾਉ ॥

Kavan so mun jo man mārai.   Man ka▫o mār kahhu kis ṯārai. ||1|| rahā▫o.

Question: (Kavan-u) how (s-u) that person (mun-i) a sage, (jo) who (maarai) kills (man-u) the mind?

(Kahah-u = say) tell me, if s/he (maar-i) kills (man kau) the mind, (kis-u) whom will s/he (taarai) ferry/save – because mind/soul does everything? 1.

(Rahaau) dwell on this and contemplate.

ਮਨ ਅੰਤਰਿ ਬੋਲੈ ਸਭੁ ਕੋਈ ॥   ਮਨ ਮਾਰੇ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਈ ॥੨॥

Man anṯar bolai sabẖ ko▫ī.   Man māre bin bẖagaṯ na ho▫ī. ||2||

Answer: (Sabh-u koee) everyone (bolai) speaks (antar-i) in the (man) the mind, i.e. many ideas keep coming to the mind and God forgotten.

So (bhagat-i) devotion for God (na hoee) is not possible (bin-u) without (maarey) killing (man) the mind, i.e. without removing distractions from the mind. 2.  

ਕਹੁ ਕਬੀਰ ਜੋ ਜਾਨੈ ਭੇਉ ॥   ਮਨੁ ਮਧੁਸੂਦਨੁ ਤ੍ਰਿਭਵਣ ਦੇਉ ॥੩॥੨੮॥

Kaho Kabīr jo jānai bẖe▫o.   Man maḏẖusūḏan ṯaribẖavaṇ ḏe▫o. ||3||28||

Says Kabir: (Jo) one who (jaanai = knows) understands this (bheyau) mystery i.e. realises the need to clear other ideas from the mind, and does that.

(Man) the mind of that person finds within the mind the Almighty (tribhavan deyo) the Master of three regions – land, water and space – and (madhusoodan-u) the destroyer of evil. 3. 28.

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Note: The Shabad below seems to be addressed to someone who does not believe there is a Creator of the universe.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਓਇ ਜੁ ਦੀਸਹਿ ਅੰਬਰਿ ਤਾਰੇ ॥   ਕਿਨਿ ਓਇ ਚੀਤੇ ਚੀਤਨਹਾਰੇ ॥੧॥

Ga▫oṛī Kabīr jī.  O▫e jo ḏīsėh ambar ṯāre.   Kin o▫e cẖīṯe cẖīṯanhāre. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Oey-i) those (taarey) stars (j-u) that (deesah) are seen (a’mbar-i) in the sky.

(Kini) which (cheetanhaarey) artist has (cheetey) carved (oey) them – who has placed them there? 1.

ਕਹੁ ਰੇ ਪੰਡਿਤ ਅੰਬਰੁ ਕਾ ਸਿਉ ਲਾਗਾ ॥   ਬੂਝੈ ਬੂਝਨਹਾਰੁ ਸਭਾਗਾ ॥੧॥ ਰਹਾਉ ॥

Kaho re pandiṯ ambar kā si▫o lāgā.   Būjẖai būjẖanhār sabẖāgā. ||1|| rahā▫o.

(Rey) O (pandit) learned man, (kah-u = say) tell me (siau) what is (ambar) the sky (laaga = attached to) supported by?

Not everyone knows this; only (sabhaaga) one with good fortune – who finds the guru and follows his teachings – is (boojhanhaar) capable of understanding, and (boojhai) actually understands. 1.

(Rahaau) dwell on this and contemplate.

ਸੂਰਜ ਚੰਦੁ ਕਰਹਿ ਉਜੀਆਰਾ ॥   ਸਭ ਮਹਿ ਪਸਰਿਆ ਬ੍ਰਹਮ ਪਸਾਰਾ ॥੨॥

Sūraj cẖanḏ karahi ujī▫ārā.   Sabẖ mėh pasri▫ā barahm pasārā. ||2||

(Sooraj) the sun and (chand-u) the moon (karah-i = make, ujiaara = light) give light.

(Mah-i) in them (sabh) all (pasria) pervades (pasaara) expanse/presence, of (brahm) the Creator i.e. everything has been created by the Creator. 2.

ਕਹੁ ਕਬੀਰ ਜਾਨੈਗਾ ਸੋਇ ॥   ਹਿਰਦੈ ਰਾਮੁ ਮੁਖਿ ਰਾਮੈ ਹੋਇ ॥੩॥੨੯॥

Kaho Kabīr jānaigā so▫e.   Hirḏai rām mukẖ rāmai ho▫e. ||3||29||

Says Kabir: (Soey) only that person (jaanaiga) would know,

who has (raam) the all-pervasive Master (hirdai) in mind and has (raamai) remembers of the Master on his/her (mukh-i = mouth) lips i.e. praises and sees the Creator within and outside. 3. 29.

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Note: There are basically two categories of Hindu scriptures namely the Shrutis and Smritis. Shruti meaning ‘which is heard’ refers to the four Vedas. Smritis meaning ‘which is remembered’ represent the post-Vedic texts, and considered codes of conduct. Kabir Ji call the Smritis the daughters of the Vedas.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਬੇਦ ਕੀ ਪੁਤ੍ਰੀ ਸਿੰਮ੍ਰਿਤਿ ਭਾਈ ॥   ਸਾਂਕਲ ਜੇਵਰੀ ਲੈ ਹੈ ਆਈ ॥੧॥

Ga▫oṛī Kabīr jī.  Beḏ kī puṯrī simriṯ bẖā▫ī.   Sāʼnkal jevrī lai hai ā▫ī. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. O (bhaaee) brethren, the Smritis are (putri) daughters of (beyd) the Vedas.

They have (lai aaee) brought with them (saa’nkal) chain and (jeyvri) rope i.e. they tie people in fetters of the caste system and rituals. 1.

ਆਪਨ ਨਗਰੁ ਆਪ ਤੇ ਬਾਧਿਆ ॥   ਮੋਹ ਕੈ ਫਾਧਿ ਕਾਲ ਸਰੁ ਸਾਂਧਿਆ ॥੧॥ ਰਹਾਉ ॥

Āpan nagar āp ṯe bāḏẖi▫ā.   Moh kai fāḏẖ kāl sar sāʼnḏẖi▫ā. ||1|| rahā▫o.

Religious texts are expected to provide salvation, but the Smritis have (baadhia) built their (aapan) own (nagar-u = town) system (tey) from (aap) themselves i.e. have tied the people, with the laws – regarding castes, rituals and superstitions contained in them.

They tie people (phaadh-i) trap/noose (ki) of (moh) attachment to the above and (saa’ndhia) draw (sar-u) the arrow of (kaal) death i.e. warn the people against disobedience. 1.

(Rahaau) dwell on this and contemplate.

ਕਟੀ ਨ ਕਟੈ ਤੂਟਿ ਨਹ ਜਾਈ ॥   ਸਾ ਸਾਪਨਿ ਹੋਇ ਜਗ ਕਉ ਖਾਈ ॥੨॥

Katī na katai ṯūt nah jā▫ī.   Sā sāpan ho▫e jag ka▫o kẖā▫ī. ||2||

Once one starts following the system it is not (kattai) cut by (kati) trying to cut i.e. it is hard to give them nor does it (toott-i) break i.e. the observance does not stop.

The Smritis (hoey) become (sapan-i) snakes which (khaaee) eat (jag) the world i.e. they harm those who follow them. 2.

ਹਮ ਦੇਖਤ ਜਿਨਿ ਸਭੁ ਜਗੁ ਲੂਟਿਆ ॥   ਕਹੁ ਕਬੀਰ ਮੈ ਰਾਮ ਕਹਿ ਛੂਟਿਆ ॥੩॥੩੦॥

Ham ḏekẖaṯ jin sabẖ jag lūti▫ā.   Kaho Kabīr mai rām kahi cẖẖūti▫ā. ||3||30||

(Ham) we (deykhat = seeing) can see them (loottia) robbing (sabh-u) the whole (jag-u) world, i.e. everyone owes allegiance to them.

But (mai) I (chhootia) have escaped from them by (kah-i = saying) remembering and obeying (raam) the Almighty, says Kabir. 3. 30.  

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Note: The next Shabad uses the horse as metaphor for the body/mind. For a horse to be kept in control the rider sits on the saddle and holds the rein which is part of the harness, the front of which is put in the horse’s mouth. The rider keeps the feet on the stirrup on either side of the horse. These metaphors are used below to show how the mind may be controlled.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਦੇਇ ਮੁਹਾਰ ਲਗਾਮੁ ਪਹਿਰਾਵਉ ॥   ਸਗਲ ਤ ਜੀਨੁ ਗਗਨ ਦਉਰਾਵਉ ॥੧॥

Ga▫oṛī Kabīr jī.  Ḏe▫e muhār lagām pahirāva▫o.   Sagal ṯa jīn gagan ḏa▫orāva▫o. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. I (dey-i = give) install (muhaar) the controlling harness and (pahraavau) put (lagaam) bridle on the horse i.e. I control/focus my mind by obeying Divine commands and the guru’s teachings.

Using my belief in (sagal = all) the all-pervasive Master as (jeen-u) the saddle, I ride the mind-horse and (daauraavau = cause to run) go to (gagan = sky) the higher state of consciousness – to get a vision of the Creator within. 1.

Question: How to ride the horse i.e. control the mind?

The answer follows:

ਅਪਨੈ ਬੀਚਾਰਿ ਅਸਵਾਰੀ ਕੀਜੈ ॥   ਸਹਜ ਕੈ ਪਾਵੜੈ ਪਗੁ ਧਰਿ ਲੀਜੈ ॥੧॥ ਰਹਾਉ ॥

Apnai bīcẖār asvārī kījai.   Sahj kai pāvṛai pag ḏẖar lījai. ||1|| rahā▫o.

(Asvaari keejai) ride i.e. conduct yourself based on (apanai = own) your (beechaar-i) contemplation on Divine commands and the guru’s teachings.

(Dhar-i leejai) putting (pag-u) the foot on (paavrrai) the stirrup of (sahj) steadfastness, i.e. be steadfast in commitment.

(Rahaau) dwell on this and contemplate.

ਚਲੁ ਰੇ ਬੈਕੁੰਠ ਤੁਝਹਿ ਲੇ ਤਾਰਉ ॥   ਹਿਚਹਿ ਤ ਪ੍ਰੇਮ ਕੈ ਚਾਬੁਕ ਮਾਰਉ ॥੨॥

Cẖal re baikunṯẖ ṯujẖėh le ṯāra▫o.   Hicẖėh ṯa parem kai cẖābuk māra▫o. ||2||

Then tell the mind-horse: (Rey) o horse/mind, (chal-u = move) let me (taarau = ferry) take you across the world-ocean to (baikunth = Vishnu’s abode) paradise.

If you (hichah-i) stop, i.e. are distracted by other ideas, than I shall (maarau) hit you with (chaabuk) the whip of (preym = love) yearning for the Creator will drive you. 2.

ਕਹਤ ਕਬੀਰ ਭਲੇ ਅਸਵਾਰਾ ॥   ਬੇਦ ਕਤੇਬ ਤੇ ਰਹਹਿ ਨਿਰਾਰਾ ॥੩॥੩੧॥

Kahaṯ Kabīr bẖale asvārā.   Beḏ kaṯeb ṯe rahėh nirārā. ||3||31||

(Kahat) says Kabir: Such rider is (bhaley = good) successful in reaching the destination/Creator.

S/he (rahah-i) remains (niraara) unattached to (beyd = Vedas) the Eastern or (kateyb) Semitic scriptures i.e. union with the Creator is not dependent on which religion one belongs to. 3. 31.

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ਗਉੜੀ ਕਬੀਰ ਜੀ ॥ ਜਿਹ ਮੁਖਿ ਪਾਂਚਉ ਅੰਮ੍ਰਿਤ ਖਾਏ ॥   ਤਿਹ ਮੁਖ ਦੇਖਤ ਲੂਕਟ ਲਾਏ ॥੧॥

Ga▫oṛī Kabīr jī.  Jih mukẖ pāʼncẖa▫o amriṯ kẖā▫e.   Ŧih mukẖ ḏekẖaṯ lūkat lā▫e. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. (Mukhi) the mouth by which one (khaaey) eats (paanchau = all five) all types of (a’mmrit = sweet) good food.

(Tih) that mouth i.e. the body, is (laaey) is applied (lookatt) flame i.e. is burnt on death, while everyone (deykhat) watches. 1.

Message: The more a person gets the more the fire of craving burns in him/her and every one observes it.

ਇਕੁ ਦੁਖੁ ਰਾਮ ਰਾਇ ਕਾਟਹੁ ਮੇਰਾ ॥   ਅਗਨਿ ਦਹੈ ਅਰੁ ਗਰਭ ਬਸੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Ik ḏukẖ rām rā▫e kātahu merā.   Agan ḏahai ar garabẖ baserā. ||1|| rahā▫o.

O (raam raaey) Almighty King, please (kaattah-u = cut) obviate (meyra) my (ih) this (dukh) suffering of

(dahai) burning in (agani) the fire of craving and (baseyra) living in the heat of (garabh) the mother’s womb again i.e. keep me free of restless-ness in life and re-birth on death. 1.

(Rahaau) dwell on this and contemplate.

ਕਾਇਆ ਬਿਗੂਤੀ ਬਹੁ ਬਿਧਿ ਭਾਤੀ ॥   ਕੋ ਜਾਰੇ ਕੋ ਗਡਿ ਲੇ ਮਾਟੀ ॥੨॥

Kā▫i▫ā bigūṯī baho biḏẖ bẖāṯī.   Ko jāre ko gad le mātī. ||2||

After (kaaia) the body (bigooti) dies it is disposed of in (bah-u) many (bidh-i) methods and (bhaati) ways.

(Ko) some (jaarey) burn/cremate and some (gadd-i ley) bury in (maatti) the soil/ground. 2.

ਕਹੁ ਕਬੀਰ ਹਰਿ ਚਰਣ ਦਿਖਾਵਹੁ ॥   ਪਾਛੈ ਤੇ ਜਮੁ ਕਿਉ ਨ ਪਠਾਵਹੁ ॥੩॥੩੨॥

Kaho Kabīr har cẖaraṇ ḏikẖāvhu.   Pācẖẖai ṯe jam ki▫o na paṯẖāvhu. ||3||32||

(Kah-u) says Kabir: O (har-i) Almighty, please (dikhaavh-u) show me (charan) your feet i.e. impart awareness of Divine commands, by leading to the guru.

(Kiau na = why not) even if You (patthaavh-u) send (jam) Divine justice (pachhai tey) after me later, i.e. then I will not be taken to task by Divine justice. 3. 32.

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Note: The next Shabad is a display of unqualified faith in the Almighty. It says harm is done only to those whodo  not conform to Divine commands/duties of role in life.

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਆਪੇ ਪਾਵਕੁ ਆਪੇ ਪਵਨਾ ॥   ਜਾਰੈ ਖਸਮੁ ਤ ਰਾਖੈ ਕਵਨਾ ॥੧॥

Ga▫oṛī Kabīr jī.  Āpe pāvak āpe pavnā.   Jārai kẖasam ṯa rākẖai kavnā. ||1||

Bani of Bhagat Kabir Ji in Raga Gaurri. The Almighty is (aapey) IT-self (paavak-u) fire and IT-self (pavna) air, i.e. has IT-self created temptations and causes the creatures to be tempted.

People say that if (khasam-u) the Master (jaarai) sets fire (ta) then (kavna) who can (raakhai) protect i.e. none can. 1.

ਰਾਮ ਜਪਤ ਤਨੁ ਜਰਿ ਕੀ ਨ ਜਾਇ ॥   ਰਾਮ ਨਾਮ ਚਿਤੁ ਰਹਿਆ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Rām japaṯ ṯan jar kī na jā▫e.   Rām nām cẖiṯ rahi▫ā samā▫e. ||1|| rahā▫o.

The devotee says: (Ki na) even if (tan-u) the body (jar-i jaaey) be burnt/dies (japat) while/remembering conscious of (raam) the all-pervasive Master.

(Raam naam) Divine virtues and commands (samaaey) abide in (chit-u) mind. 1.

(Rahaau) dwell on this and contemplate.  

ਕਾ ਕੋ ਜਰੈ ਕਾਹਿ ਹੋਇ ਹਾਨਿ ॥   ਨਟ ਵਟ ਖੇਲੈ ਸਾਰਿਗਪਾਨਿ ॥੨॥

Kā ko jarai kāhi ho▫e hān.   Nat vat kẖelai sārigpān. ||2||

Coming to think of this: (Ka) what of (ko) any one (jarai/jalai) is burnt and (kaah-i) who (hoey-i = happens) suffers (haan-i) the loss, i.e. everything belongs to the Creator.

Happenings in the world-play are plays (saarigpaan-i = the provider of water to the rain bird) the Sustainor/Creator (kheylai) plays games (vatt) like (natt) a juggler, i.e. this is what life in the world of temptations is like. 2.

ਕਹੁ ਕਬੀਰ ਅਖਰ ਦੁਇ ਭਾਖਿ ॥   ਹੋਇਗਾ ਖਸਮੁ ਤ ਲੇਇਗਾ ਰਾਖਿ ॥੩॥੩੩॥

Kaho Kabīr akẖar ḏu▫e bẖākẖ.   Ho▫igā kẖasam ṯa le▫igā rākẖ. ||3||33||

Says Kabir: (Bhaakh-i = say) remember these (duey) two (akhar) words – You are the Master and I am servant.

If (hoeyga) IT is (khasam) the Master – if one obeys the Almighty, – (ta) then IT (laeyga) will (raakh-i) protect. 3. 33.

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.