SGGS pp 334-336, Gaurri Kabir Ji (51-57).

Note: In the Shabad below Bhagat Kabir Ji says that everyone claims his/her method of spiritual pursuit to be the best. He points out that all physical methods only create bondage to those methods and as a result the Creator is forgotten.

ਗਉੜੀ ॥  ਜੋਗੀ ਕਹਹਿ ਜੋਗੁ ਭਲ ਮੀਠਾ ਅਵਰੁ ਨ ਦੂਜਾ ਭਾਈ ॥   ਰੁੰਡਿਤ ਮੁੰਡਿਤ ਏਕੈ ਸਬਦੀ ਏਇ ਕਹਹਿ ਸਿਧਿ ਪਾਈ ॥੧॥

Ga▫oṛī.  Jogī kahėh jog bẖal mīṯẖā avar na ḏūjā bẖā▫ī.   Rundiṯ mundiṯ ekai sabḏī e▫e kahėh siḏẖ pā▫ī. ||1||

Bhagat Kabir Ji’s composition in Raga Gaurri. (Jogi) the Yogi (kahah-i) says (jog-u) the path of Yogis is (bhal = good) the best and (meettha = sweet) lovable, there is (avar-u na) none other, (bhaaee) o brother.

They (kahah-i) say people with (rundit mundit) shaven heads and (eykai sabdi) uttering the one word – “Alakh” like the Yogis – (paaee) achieve (sidh-i = accomplishment) union with God. 1.

ਹਰਿ ਬਿਨੁ ਭਰਮਿ ਭੁਲਾਨੇ ਅੰਧਾ ॥   ਜਾ ਪਹਿ ਜਾਉ ਆਪੁ ਛੁਟਕਾਵਨਿ ਤੇ ਬਾਧੇ ਬਹੁ ਫੰਧਾ ॥੧॥ ਰਹਾਉ ॥

Har bin bẖaram bẖulāne anḏẖā.   Jā pėh jā▫o āp cẖẖutkāvan ṯe bāḏẖe baho fanḏẖā. ||1|| rahā▫o.

Such persons (bin-u) bereft of awareness of Naam/virtues and commands of (har-i) the Almighty, are (andha = blind) ignorant and (bhulaaney) go astray (bharam-i) in delusion.

(Ja) whosever of such person we (jaau) go (pah) to for (chhutkaavan-i) emancipation from vices, (tey) they are found (baadhey) bound in (bah-u) a lot (phandha) shackles – to rituals and superstitions etc. 1.

(Rahaau) dwell on this and contemplate.

ਜਹ ਤੇ ਉਪਜੀ ਤਹੀ ਸਮਾਨੀ ਇਹ ਬਿਧਿ ਬਿਸਰੀ ਤਬ ਹੀ ॥   ਪੰਡਿਤ ਗੁਣੀ ਸੂਰ ਹਮ ਦਾਤੇ ਏਹਿ ਕਹਹਿ ਬਡ ਹਮ ਹੀ ॥੨॥

Jah ṯe upjī ṯahī samānī ih biḏẖ bisrī ṯab hī.   Pandiṯ guṇī sūr ham ḏāṯe ehi kahėh bad ham hī. ||2||

(Bidhi = method) the phenomenon/fact is that everyone has to (samaani = merge) go back to the

Creator (tey) from (jah) whom s/he (upji = created) came; (ih) this (bisri) is forgotten, (tab hi) immediately when one considers –

(Ham) the self to be (pandit) scholars of scriptures, (guni) virtuous, (soor) brave warriors or (daatey) beneficent and (kahah-i) say (ham hi) I alone am (badd) great. 2.

ਜਿਸਹਿ ਬੁਝਾਏ ਸੋਈ ਬੂਝੈ ਬਿਨੁ ਬੂਝੇ ਕਿਉ ਰਹੀਐ ॥   ਸਤਿਗੁਰੁ ਮਿਲੈ ਅੰਧੇਰਾ ਚੂਕੈ ਇਨ ਬਿਧਿ ਮਾਣਕੁ ਲਹੀਐ ॥੩॥

Jisahi bujẖā▫e so▫ī būjẖai bin būjẖe ki▫o rahī▫ai.   Saṯgur milai anḏẖerā cẖūkai in biḏẖ māṇak lahī▫ai. ||3||

(Soee) only that person (boojhai) understands this, (jisah-i) whom the Creator (bujhaaey) causes to understand; (kiau = how) it is useless (raheeai) living (bin-u) without (boojhey) understanding this – and obeying the Creator.

When (satigur) the true guru (milai) is met/followed then (andheyra) darkness/ignorance of the mind (chookai) ends. (In bidh-i) this is how (maanak-u) the gem (laheeai) is found within, i.e. one becomes aware of Naam/Divine virtues and commands as guide for life. 3.

ਤਜਿ ਬਾਵੇ ਦਾਹਨੇ ਬਿਕਾਰਾ ਹਰਿ ਪਦੁ ਦ੍ਰਿੜੁ ਕਰਿ ਰਹੀਐ ॥   ਕਹੁ ਕਬੀਰ ਗੂੰਗੈ ਗੁੜੁ ਖਾਇਆ ਪੂਛੇ ਤੇ ਕਿਆ ਕਹੀਐ ॥੪॥੭॥੫੧॥

Ŧaj bāve ḏāhne bikārā har paḏ ḏariṛ kar rahī▫ai.   Kaho Kabīr gūʼngai guṛ kẖā▫i▫ā pūcẖẖe ṯe ki▫ā kahī▫ai. ||4||7||51||

We should (taj-i) give up looking (baavey) left and (daahney) right, i.e. forsake other ideas, and (raheeai) remain (drirr-u kar-i) firmly focused on (har-i pad-u = status of the Creator) virtues and commands of the Creator – as guide for life.

It is hard to describe this experience when it comes, just as when (gurr-u = molasses) a sweet is (khaaia) eaten by (goongai) a dumb person, s/he cannot describe the taste, (tey) when (poochhey) asked. 4. 7. 51.

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ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਕਬੀਰ ਜੀ ॥   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg ga▫oṛī pūrbī Kabīr jī.   Ik▫oaʼnkār saṯgur parsāḏ.

Bani of Bhagat Kabir Ji in Raga Gaurri Poorbi. Invoking the One all-pervasive Creator who may be found with the true guru’s grace.

Note: This Shabad by Bhagat Kabir points out that ritualistic practices are only for the body and do not bring merit to the soul. It takes the case of the Yogi’s practice of breathing through Irra – the left nostril, holding in Sukhman, and exhaling through Pingla the right nostril believing it contributes to spiritual experience. Kabir Ji sees the dead body of the Yogi and says.

ਜਹ ਕਛੁ ਅਹਾ ਤਹਾ ਕਿਛੁ ਨਾਹੀ ਪੰਚ ਤਤੁ ਤਹ ਨਾਹੀ ॥   ਇੜਾ ਪਿੰਗੁਲਾ ਸੁਖਮਨ ਬੰਦੇ ਏ ਅਵਗਨ ਕਤ ਜਾਹੀ ॥੧॥

Jah kacẖẖ ahā ṯahā kicẖẖ nāhī pancẖ ṯaṯ ṯah nāhī.   Iṛā pingulā sukẖman banḏe e avgan kaṯ jāhī. ||1||

The place (jah) where there (ahaa) is (kachh-u) something, (kichh-u naahi) nothing is (tahaa) there, i.e. no one physically reaches where God is, the body of (panch tat-u) five elements cannot go (tah) there.

O (bandey) human being, (kat) how can one (jaahi) get there with (avgan) the meritless breath control with Irra, Pingla and Sukhman. 1.

ਤਾਗਾ ਤੂਟਾ ਗਗਨੁ ਬਿਨਸਿ ਗਇਆ ਤੇਰਾ ਬੋਲਤੁ ਕਹਾ ਸਮਾਈ ॥   ਏਹ ਸੰਸਾ ਮੋ ਕਉ ਅਨਦਿਨੁ ਬਿਆਪੈ ਮੋ ਕਉ ਕੋ ਨ ਕਹੈ ਸਮਝਾਈ ॥੧॥ ਰਹਾਉ ॥

Ŧāgā ṯūtā gagan binas ga▫i▫ā ṯerā bolaṯ kahā samā▫ī.   Ėh sansā mo ka▫o an▫ḏin bi▫āpai mo ka▫o ko na kahai samjẖā▫ī. ||1|| rahā▫o.

When (taagaa) the thread (toottaa) breaks, i.e. breathing ends/soul leaves the body (gagan-u = sky) the spiritual experience (binas-i gaiaa = destroyed) is not possible; (kahaa) where does (teyra) your (bolat-u) speech (smaaee = merged) go, i.e. the Yogi’s claims are not realistic.

(Eyh) this (sansaa) doubt (biaapai) bothers (mo kau) me (andin-u = everyday) all the time, and (ko na) no one (kahai samjhaaee) explains this (mo kau) to me. 1.

(Rahaau) dwell on this and reflect.

ਜਹ ਬਰਭੰਡੁ ਪਿੰਡੁ ਤਹ ਨਾਹੀ ਰਚਨਹਾਰੁ ਤਹ ਨਾਹੀ ॥  ਜੋੜਨਹਾਰੋ ਸਦਾ ਅਤੀਤਾ ਇਹ ਕਹੀਐ ਕਿਸੁ ਮਾਹੀ ॥੨॥

Jah barbẖand pind ṯah nāhī racẖanhār ṯah nāhī.  Joṛanhāro saḏā aṯīṯā ih kahī▫ai kis māhī. ||2||

The place (jah) where the Creator of (barbhandd-u) the universe is, (pindd-u) the body cannot get (tah) there, (rachanhaar-u) the Creator is not (tah) there, i.e. the Almighty is not experienced by the body – but the soul.

(Jorranhaaro) the Almighty who unites the soul with IT-self, is (sadaa) ever (ateeta) unattached to the physical world, so (maahi) in (kis-u) whom can we (kaheeai) say, the body merges, i.e. rituals performed by the body have no value for God. 2.

ਜੋੜੀ ਜੁੜੈ ਨ ਤੋੜੀ ਤੂਟੈ ਜਬ ਲਗੁ ਹੋਇ ਬਿਨਾਸੀ ॥  ਕਾ ਕੋ ਠਾਕੁਰੁ ਕਾ ਕੋ ਸੇਵਕੁ ਕੋ ਕਾਹੂ ਕੈ ਜਾਸੀ ॥੩॥

Joṛī juṛai na ṯoṛī ṯūtai jab lag ho▫e bināsī.  Kā ko ṯẖākur kā ko sevak ko kāhū kai jāsī. ||3||

The soul cannot (jurrai) unite with the Almighty by trying to (jorri) unite – as long as ego is present; and (torri = broken) one’s absorption in God does not (toottai = break) end by temptations (torri) trying to break (jab lag-u) as long as ego (hoey binaasi = is destroyed) is kept dissolved.

When ego is present – one acts by self-will, then God is (tthaakur-u) Master of (ka ko = whose?) no one and the person is (seyvak-u) servant (ka ko) no one, i.e. there is no relationship between the soul and the Creator. Then (ko) who (jaasi) shall go (kai) to (kaahoo) whom, i.e. the soul cannot unite with the Creator without dissolving ego and complying with Divine commands. 3.

ਕਹੁ ਕਬੀਰ ਲਿਵ ਲਾਗਿ ਰਹੀ ਹੈ ਜਹਾ ਬਸੇ ਦਿਨ ਰਾਤੀ ॥  ਉਆ ਕਾ ਮਰਮੁ ਓਹੀ ਪਰੁ ਜਾਨੈ ਓਹੁ ਤਉ ਸਦਾ ਅਬਿਨਾਸੀ ॥੪॥੧॥੫੨॥

Kaho Kabīr liv lāg rahī hai jahā base ḏin rāṯī.  U▫ā kā maram ohī par jānai oh ṯa▫o saḏā abẖināsī. ||4||1||52||

Says Kabir: My (liv) attention (hai) is (laag rahi) focused on (jaha) where the Creator (basey) dwells (din, raati = day and night) forever i.e. within the mind.

I do not claim to know Divine mysteries; but am (par-u) sure (uaa ka = of that) IT’s (maram-u) mystery (ohi = that) the Creator alone (jaanai) knows, I am aware that IT is (sadaa) ever (abinaasi = imperishable) eternal – and ever present within me. 4. 1. 52.

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Note: There are two categories of Hindu scriptures namely the Shruti and Smritis. Shruti are those believed to be revealed i.e. the four Vedas. Smritis (literally meaning ‘which is remembered’) represent the post-Vedic texts, the famous ones being Manusmriti which is considered a code of conduct for the Hindus and the historical texts the Ramayana and the Mahabharata. The Smritis are derived from the Vedas and have secondary importance compared to the Shruti. In the Shabad below the Vedas have been called Surti. The Shabad mentions the Yogi’s symbols like ear-rings, patched garment, the seat, horn to blow, stringed musical instrument, ash ball to smear the body etc and gives spiritual meanings to them.

ਗਉੜੀ ॥  ਸੁਰਤਿ ਸਿਮ੍ਰਿਤਿ ਦੁਇ ਕੰਨੀ ਮੁੰਦਾ ਪਰਮਿਤਿ ਬਾਹਰਿ ਖਿੰਥਾ ॥  ਸੁੰਨ ਗੁਫਾ ਮਹਿ ਆਸਣੁ ਬੈਸਣੁ ਕਲਪ ਬਿਬਰਜਿਤ ਪੰਥਾ ॥੧॥

Ga▫oṛī.  Suraṯ simriṯ ḏu▫e kannī munḏa parmiṯ bāhar kẖinthā.  Sunn gufā mėh āsaṇ baisaṇ kalap bibarjiṯ panthā. ||1||

Gaurri. The yogi pierces ears and wears earrings. A true seeker treats (surat-i/shruti) the teachings of Vedas and Smritis as (munda/mundra) earrings on (duey) the two (ka’nni) ears. And instead of wearing (khintha) a patched garment to protect himself, he (permit-i) keeps away evil influences (baahar-i = outside) of the environment i.e. a true Yogi remembers/lives by the teachings of the scriptures, and tries to overcome temptations of the world-play.

Such a Yogi (aasan-u baisan-u) sits on his seat in (gufa = cave) contemplation (sunn) with a still mind; he (bibarjit) sheds (kalap) thoughts of other (pantha) paths. 1.

ਮੇਰੇ ਰਾਜਨ ਮੈ ਬੈਰਾਗੀ ਜੋਗੀ ॥   ਮਰਤ ਨ ਸੋਗ ਬਿਓਗੀ ॥੧॥ ਰਹਾਉ ॥

Mere rājan mai bairāgī jogī.   Maraṯ na sog bi▫ogī. ||1|| rahā▫o.

(Meyrey) my (raajan = king) Master, (mai) I am (jogi) a Yogi (bairaagi) yearning for You; my Yoga is not symbolic.

I do not (marat) die from (sog) the sorrow of (biog) being separated from You. 1.

(Rahaau) dwell on this and contemplate.

ਖੰਡ ਬ੍ਰਹਮੰਡ ਮਹਿ ਸਿੰਙੀ ਮੇਰਾ ਬਟੂਆ ਸਭੁ ਜਗੁ ਭਸਮਾਧਾਰੀ ॥  ਤਾੜੀ ਲਾਗੀ ਤ੍ਰਿਪਲੁ ਪਲਟੀਐ ਛੂਟੈ ਹੋਇ ਪਸਾਰੀ ॥੨॥

Kẖand barahmand mėh sińī merā batū▫ā sabẖ jag bẖasmāḏẖārī. Ŧāṛī lāgī ṯaripal paltī▫ai cẖẖūtai ho▫e pasārī. ||2||

The celestial sound being played (mah) in (khandd) the planets and (brahmandd) the universes is (si’ngni) my horn i.e. I do not have to play the horn; the Divine sound is always there for me to hear;

the Yogi smear himself with ash; for me considering (sabh-u) the whole (jag-u) world (bhasmadhaari) as perishable is (battooa) the bag of ash.

 (Paltteeai) turning away from (tripal) egoistic nature – Tamas, Rajas, Sattva – is my (taarri laagi) meditation; with this I (chhoottai hoey) get freedom from (pasaari = expanse) the world-play i.e. rebirth in the world. 2.

ਮਨੁ ਪਵਨੁ ਦੁਇ ਤੂੰਬਾ ਕਰੀ ਹੈ ਜੁਗ ਜੁਗ ਸਾਰਦ ਸਾਜੀ ॥  ਥਿਰੁ ਭਈ ਤੰਤੀ ਤੂਟਸਿ ਨਾਹੀ ਅਨਹਦ ਕਿੰਗੁਰੀ ਬਾਜੀ ॥੩॥

Man pavan ḏu▫e ṯūmbā karī hai jug jug sāraḏ sājī.  Thir bẖa▫ī ṯanṯī ṯūtas nāhī anhaḏ kingurī bājī. ||3||

The Yogi plays (kinguri) a stringed instrument with (duey) two (toomba) hollow pumpkins connected by (saarad) a hollow tube; but I (kari hai) have made my (man-u) mind and (pavan-u = air) breath as the two pumpkins (saaji = made) connected them with the tube of (jug jug) for ever remembering God.

Such a (tantee) stringed musical instrument/my connection with God (bhaee) has become (thir-u) steadfast, and (naahi) does not (toottas-i) break as (kinguree) the instrument (baaji) plays (anhad) incessantly i.e. with remembrance through thought and action I remain ever absorbed in the Creator. 3.

Page 335

ਸੁਨਿ ਮਨ ਮਗਨ ਭਏ ਹੈ ਪੂਰੇ ਮਾਇਆ ਡੋਲ ਨ ਲਾਗੀ ॥  ਕਹੁ ਕਬੀਰ ਤਾ ਕਉ ਪੁਨਰਪਿ ਜਨਮੁ ਨਹੀ ਖੇਲਿ ਗਇਓ ਬੈਰਾਗੀ ॥੪॥੨॥੫੩॥

Sun man magan bẖa▫e hai pūre mā▫i▫ā dol na lāgī.  Kaho Kabīr ṯā ka▫o punrap janam nahī kẖel ga▫i▫o bairāgī. ||4||2||53||

(Sun-i) listening to the celestial music, (man) the mind (bhaey) is (poorey) fully (magan) engrossed in the Almighty and does not (ddol laagi) waver due to temptations in (maaia) the world play.

Such a (bairaagi) yearning person/seeker, (kheyl-i gaio = goes playing) makes success of human life and (ta kau) for him/her there (nahi) is no (janam-u) birth (punrap-i) again, says Kabir. 4. 2. 53.

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Note: Bhagat Kabir was a weaver. In the Shabad below, he describes the complex process of weaving fabrics, which requires careful attention. Taking activities involved in weaving as metaphor, he applies them to spiritual experience.

ਗਉੜੀ ॥  ਗਜ ਨਵ ਗਜ ਦਸ ਗਜ ਇਕੀਸ ਪੁਰੀਆ ਏਕ ਤਨਾਈ ॥  ਸਾਠ ਸੂਤ ਨਵ ਖੰਡ ਬਹਤਰਿ ਪਾਟੁ ਲਗੋ ਅਧਿਕਾਈ ॥੧॥

Ga▫oṛī.  Gaj nav gaj ḏas gaj ikīs purī▫ā ek ṯanā▫ī.  Sāṯẖ sūṯ nav kẖand bahṯar pāt lago aḏẖikā▫ī. ||1||

Gaurri. (Eyk) one (pureeaa) full frame of (tanaaee) weaving is (nav) nine plus (das) ten plus (ikees) twenty-one making a total of forty (gaj) yards in length.

It has (saatth) sixty (soot) yarns running length-wise; it is divided into (nav) nine (khandd) parts with (adhikaai) additional (bahatar) seventy-two yards (lago) being used (paatt-u) width-wise. 1.

Note: Different translators have each given their interpretation of the numbers nine, ten and twenty-one as referring to the physical body and breathing e.g. one of them describes thus:

9 – openings in the body – two eyes, two ears, two nostrils, one mouth, one genital, and one anus.

10 – comprises of five sensory organs – eyes, ears, nose, tongue for taste, and skin; and five action organs – hands, legs, tongue for speech, genital and anus.

21 – ten breaths, five subtle and five gross elements, one mind.

However, let us take these as introduction to the weaving process and see how it is applied spiritually.

ਗਈ ਬੁਨਾਵਨ ਮਾਹੋ ॥   ਘਰ ਛੋਡਿਐ ਜਾਇ ਜੁਲਾਹੋ ॥੧॥ ਰਹਾਉ ॥

Ga▫ī bunāvan māho.   Gẖar cẖẖodi▫ai jā▫e julāho. ||1|| rahā▫o.

When the soul (gaee) is to go (bunaavan) for weaving (maaho) the loom i.e. when it is allotted the role of a weaver by the Creator,

it (chhoddiai) leaves (ghar = home) the Creator – of which it is a part – (jaaey) goes to take birth as (julaaho) a weaver i.e. every soul is allotted a role before birth in a body – the description here is of the human body of a weaver. 1.

(Rahaau) dwell on this and contemplate.

ਗਜੀ ਨ ਮਿਨੀਐ ਤੋਲਿ ਨ ਤੁਲੀਐ ਪਾਚਨੁ ਸੇਰ ਅਢਾਈ ॥  ਜੌ ਕਰਿ ਪਾਚਨੁ ਬੇਗਿ ਨ ਪਾਵੈ ਝਗਰੁ ਕਰੈ ਘਰਹਾਈ ॥੨॥

Gajī na mini▫ai ṯol na ṯulī▫ai pācẖan ser adẖā▫ī.  Jou kar pācẖan beg na pāvai jẖagar karai gẖarhā▫ī. ||2||

However, after birth the soul neither (mineeai) measures the length of the fabric to be woven (gaji) in yards nor (tuleeai) is weighed (tol-i) by weighing, i.e. neither remembers what it has come for nor understands what it needs to do, but instead thinks and works for (addhaaee) two and a half (seyr = seers) pounds of (paachan-u) food daily.

(Jou kar-i) if s/he does not (paavai) get (paachan) food (beyg = quickly) in time, (gharhaai = owner of the house) the mind (jhagar-u karai = starts fighting) gets restless i.e. the mind ever thinks only of physical needs. 2.

ਦਿਨ ਕੀ ਬੈਠ ਖਸਮ ਕੀ ਬਰਕਸ ਇਹ ਬੇਲਾ ਕਤ ਆਈ ॥  ਛੂਟੇ ਕੂੰਡੇ ਭੀਗੈ ਪੁਰੀਆ ਚਲਿਓ ਜੁਲਾਹੋ ਰੀਸਾਈ ॥੩॥

Ḏin kī baiṯẖ kẖasam kī barkas ih belā kaṯ ā▫ī.  Cẖẖūte kūnde bẖīgai purī▫ā cẖali▫o julāho rīsā▫ī. ||3||

(Din) the day (ki) of (baitth) sitting (bar-a-ks = opposite) in front, i.e. unite with, (khasam) the Master; (ih) this (beyla) opportunity (aaee = comes, kat = when?) never comes again, i.e. does not realize that the soul does not get human birth again when it may unite with the Creator.

(Julaaho = weaver) the mortal (chaalio) departs (chhoottey) leaving behind (koonddey) vessels, (bheegey) wet (pureeaa) bobbins used for weaving, i.e. death may come at any time, and one leaves (reesaaee) in sadness for not fulfilling the opportunity of human birth to obey God. 3.

ਛੋਛੀ ਨਲੀ ਤੰਤੁ ਨਹੀ ਨਿਕਸੈ ਨਤਰ ਰਹੀ ਉਰਝਾਈ ॥   ਛੋਡਿ ਪਸਾਰੁ ਈਹਾ ਰਹੁ ਬਪੁਰੀ ਕਹੁ ਕਬੀਰ ਸਮਝਾਈ ॥੪॥੩॥੫੪॥

Cẖẖocẖẖī nalī ṯanṯ nahī niksai naṯar rahī urjẖā▫ī.   Cẖẖod pasār īhā rahu bapurī kaho Kabīr samjẖā▫ī. ||4||3||54||

The (nali) bobbins (chhochhi) are empty, no (tant-u) yarn (niksai) comes out (tant-u) yarn i.e. after death the breathing stops and one can do nothing; but (natar) otherwise now when it is possible the mortal remains (urjhaaee) entangled in the world-play.

Remember, (bapurey) o hapless human, do as the Master told you, (chhodd-i) leave entanglements (pasaar = expanse) the temptations of world-play (rah-u = remain) while you are (eehaa) here; (samjhaaee) understand this says, Kabir. 4. 3. 54

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ਗਉੜੀ ॥  ਏਕ ਜੋਤਿ ਏਕਾ ਮਿਲੀ ਕਿੰਬਾ ਹੋਇ ਮਹੋਇ ॥   ਜਿਤੁ ਘਟਿ ਨਾਮੁ ਨ ਊਪਜੈ ਫੂਟਿ ਮਰੈ ਜਨੁ ਸੋਇ ॥੧॥

Ga▫oṛī.  Ėk joṯ ekā milī kimbā ho▫e maho▫e.   Jiṯ gẖat nām na ūpjai fūt marai jan so▫e. ||1||

Gaurri. Every soul comes from (eyk) one (jot-i = light) Spirit and it is to (mili) merge in the (eyka) the same One Spirit; (kimba) then is there any soul which (hoey mahoey = remains separated) does not merge?

Yes, (jit) one in whose (ghatt-i) mind (naam-u) Divine commands are not (ujpjai = manifest, come) remembered, (soey) that (jan-u) person (phoott-i marai) dies in pain i.e. His/her soul does not merge with the Creator and wails. 1.

ਸਾਵਲ ਸੁੰਦਰ ਰਾਮਈਆ ॥   ਮੇਰਾ ਮਨੁ ਲਾਗਾ ਤੋਹਿ ॥੧॥ ਰਹਾਉ ॥

Sāval sunḏar rām▫ī▫ā.   Merā man lāgā ṯohi. ||1|| rahā▫o.

O (meyrey) my (sundar) handsome (raamaia) Master (saaval) with dark complexion i.e. O Master, your virtues are fascinating.

(Meyra) my (man-u) mind (laaga) is dedicated (toh-i) to You. 1.

(Rahaau) dwell on this and contemplate.

ਸਾਧੁ ਮਿਲੈ ਸਿਧਿ ਪਾਈਐ ਕਿ ਏਹੁ ਜੋਗੁ ਕਿ ਭੋਗੁ ॥   ਦੁਹੁ ਮਿਲਿ ਕਾਰਜੁ ਊਪਜੈ ਰਾਮ ਨਾਮ ਸੰਜੋਗੁ ॥੨॥

Sāḏẖ milai siḏẖ pā▫ī▫ai kė ehu jog kė bẖog.   Ḏuhu mil kāraj ūpjai rām nām sanjog. ||2||

(Sidh-i) success in finding the Creator (paaeeai) is attained by (milai) finding/following (saadh-u) the guru; (ki = what is) it is not possible to obtain (ih-u) this (jog-u) union with the Creator or enjoy (bhog-u) pleasures/bliss, without the guru.

(Duh-u) the two (mil-i) together i.e. with the disciple guided by the guru, (kaaraj-u) the objective of (sanjog-u) union with God and its pleasure (oopjai) is attained. 2.

ਲੋਗੁ ਜਾਨੈ ਇਹੁ ਗੀਤੁ ਹੈ ਇਹੁ ਤਉ ਬ੍ਰਹਮ ਬੀਚਾਰ ॥   ਜਿਉ ਕਾਸੀ ਉਪਦੇਸੁ ਹੋਇ ਮਾਨਸ ਮਰਤੀ ਬਾਰ ॥੩॥

Log jānai ih gīṯ hai ih ṯa▫o barahm bīcẖār.   Ji▫o kāsī upḏes ho▫e mānas marṯī bār. ||3||

(Log) people (jaanai = know) consider (ih-u) = this) my singing is just as (geet-u) a song, (ih-u tau) but it is (brahm beechaar) contemplation on the virtues of the Supreme Being within, i.e. I praise Divine virtues.

This leads to emancipation (jiau) as (hoey) is (updeys-u) the guidance by some people that it is attained if one is at (kaasi) Banaras (marti baar) at the time of death – but for me praising the Master is the blessing. 3.

ਕੋਈ ਗਾਵੈ ਕੋ ਸੁਣੈ ਹਰਿ ਨਾਮਾ ਚਿਤੁ ਲਾਇ ॥   ਕਹੁ ਕਬੀਰ ਸੰਸਾ ਨਹੀ ਅੰਤਿ ਪਰਮ ਗਤਿ ਪਾਇ ॥੪॥੧॥੪॥੫੫॥

Ko▫ī gāvai ko suṇai har nāmā cẖiṯ lā▫e.   Kaho Kabīr sansā nahī anṯ param gaṯ pā▫e. ||4||1||4||55||

(Koee) anyone who (gaavai) sings and (ko) anyone (sunai) listens to (har-i naama) Divine virtues and commands, (chit-u = mind, laaey = fixing) attentively – and conforms to them.

Says Kabir: Let there be no (sansa) doubt that both (paaey) attain (param) the supreme (gat-i) state of overcoming temptations and attaining union with the Creator. 4. 1. 55.

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ਗਉੜੀ ॥   ਜੇਤੇ ਜਤਨ ਕਰਤ ਤੇ ਡੂਬੇ ਭਵ ਸਾਗਰੁ ਨਹੀ ਤਾਰਿਓ ਰੇ ॥   ਕਰਮ ਧਰਮ ਕਰਤੇ ਬਹੁ ਸੰਜਮ ਅਹੰਬੁਧਿ ਮਨੁ ਜਾਰਿਓ ਰੇ ॥੧॥

Ga▫oṛī.   Jeṯe jaṯan karaṯ ṯe dūbe bẖav sāgar nahī ṯāri▫o re.   Karam ḏẖaram karṯe baho sanjam ahaʼn▫buḏẖ man jāri▫o re. ||1||

Gaurri. (Jeytey = as many) all those who (jatan karat = make efforts) perform rituals (tey) they (ddoobey) drown and do not (taario) get across (bhav saagar-u) the world ocean, i.e. cannot overcome temptations and escape rebirth – by performing rituals.

In fact, all those who (kartey) perform (bah-u) numerous (karam dharam) religious rituals and (sanjam) efforts to control body organs, (jaario) burn/afflict (man-u) the mind (ahangbudh-i) with ego and forget God. 1.

ਸਾਸ ਗ੍ਰਾਸ ਕੋ ਦਾਤੋ ਠਾਕੁਰੁ ਸੋ ਕਿਉ ਮਨਹੁ ਬਿਸਾਰਿਓ ਰੇ ॥   ਹੀਰਾ ਲਾਲੁ ਅਮੋਲੁ ਜਨਮੁ ਹੈ ਕਉਡੀ ਬਦਲੈ ਹਾਰਿਓ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Sās garās ko ḏāṯo ṯẖākur so ki▫o manhu bisāri▫o re.   Hīrā lāl amol janam hai ka▫udī baḏlai hāri▫o re. ||1|| rahā▫o.

(Thaakur) the Master is (daato) giver of (saas = breath) life and (graas = morsel of food) sustenance, (kiau) why have you (bisaario) forgotten (so) that – and engaged in rituals – (rey) o mortal?

(Janam-u) human birth is (amol-u) invaluable like (hira, laal-u) jewels and rubies but you are (haario = losing) wasting it (badley) in exchange for (kauddi) a worthless shell i.e. transitory pleasure driven by ego. 1.

(Rahaau) dwell on this and contemplate.

ਤ੍ਰਿਸਨਾ ਤ੍ਰਿਖਾ ਭੂਖ ਭ੍ਰਮਿ ਲਾਗੀ ਹਿਰਦੈ ਨਾਹਿ ਬੀਚਾਰਿਓ ਰੇ ॥  ਉਨਮਤ ਮਾਨ ਹਿਰਿਓ ਮਨ ਮਾਹੀ ਗੁਰ ਕਾ ਸਬਦੁ ਨ ਧਾਰਿਓ ਰੇ ॥੨॥

Ŧarisnā ṯarikẖā bẖūkẖ bẖaram lāgī hirḏai nāhi bīcẖāri▫o re.  Unmaṯ mān hiri▫o man māhī gur kā sabaḏ na ḏẖāri▫o re. ||2||

You (naahi) do not (beechaario) reflect (hirdai) in the mind that one is (laagi = clings) afflicted by (trisna) the craving to satisfy (trikha, bhookh) thirst and hunger i.e. physical pleasures, (bhram-i) in delusion that they are permanent.

(Unmat) deep intoxication of pleasures and (maan = honour of status) vanity (hirio) have robbed you (man maahi) within the mind and it does not (dhaario) keep (sabad-u = word) the teachings (ka) of (gur) the guru in mind. 2.

ਸੁਆਦ ਲੁਭਤ ਇੰਦ੍ਰੀ ਰਸ ਪ੍ਰੇਰਿਓ ਮਦ ਰਸ ਲੈਤ ਬਿਕਾਰਿਓ ਰੇ ॥  ਕਰਮ ਭਾਗ ਸੰਤਨ ਸੰਗਾਨੇ ਕਾਸਟ ਲੋਹ ਉਧਾਰਿਓ ਰੇ ॥੩॥

Su▫āḏ lubẖaṯ inḏrī ras pareri▫o maḏ ras laiṯ bikāri▫o re.  Karam bẖāg sanṯan sangāne kāsat loh uḏẖāri▫o re. ||3||

(Lubhat) engrossed in getting (suaad = taste) pleasures (preyrio) are motivated by (rasi = pleasures) temptations received by the (indri) sensory organs which (ras lait = take pleasure) enjoy (mad) liquor/intoxicants and (bikaario) indulge in vices.

Remember, it is (sangaaney) with company/guidance of (santan = saints) the guru, that one gets across the world ocean, like (kaasatt) wood (udhaario) takes (loh) iron across water. 3.

ਧਾਵਤ ਜੋਨਿ ਜਨਮ ਭ੍ਰਮਿ ਥਾਕੇ ਅਬ ਦੁਖ ਕਰਿ ਹਮ ਹਾਰਿਓ ਰੇ ॥  ਕਹਿ ਕਬੀਰ ਗੁਰ ਮਿਲਤ ਮਹਾ ਰਸੁ ਪ੍ਰੇਮ ਭਗਤਿ ਨਿਸਤਾਰਿਓ ਰੇ ॥੪॥੧॥੫॥੫੬॥

Ḏẖāvaṯ jon janam bẖaram thāke ab ḏukẖ kar ham hāri▫o re.  Kahi Kabīr gur milaṯ mahā ras parem bẖagaṯ nisṯāri▫o re. ||4||1||5||56||

As one who (dhaavat) has been running i.e. been restless, (bhrami) wandering in (joni) births in numerous life forms and (thaakio) got tired, (ham) I (haario) give up (dukh kar-i) because of this pain and /wants to be emancipated.

One obtains (maha ras-u) great pleasure (milat) by finding the guru; the (preym bhagat-i) loving devotion created by the guru (nistaario) takes one across the world ocean, says Kabir. 4. 1. 5. 56.  

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Note: In the next Shabad Bhagat Kabir ji shows, through allegories, how succumbing to temptations results in bondage. The first verse takes the example of an elephant which is known to succumb to lust and this weakness is used to catch elephants. A big pit is dug, loosely covered and model of a female elephant placed over it. The elephant goes for it, falls in the pit and is caught

ਗਉੜੀ ॥  ਕਾਲਬੂਤ ਕੀ ਹਸਤਨੀ ਮਨ ਬਉਰਾ ਰੇ ਚਲਤੁ ਰਚਿਓ ਜਗਦੀਸ ॥  ਕਾਮ ਸੁਆਇ ਗਜ ਬਸਿ ਪਰੇ ਮਨ ਬਉਰਾ ਰੇ ਅੰਕਸੁ ਸਹਿਓ ਸੀਸ ॥੧॥

Ga▫oṛī.  Kālbūṯ kī hasṯanī man ba▫urā re cẖalaṯ racẖi▫o jagḏīs.  Kām su▫ā▫e gaj bas pare man ba▫urā re ankas sahi▫o sīs. ||1||

Gauri. See (rey) o (baura) crazy (man = mind) human being, (jagdees) the Master of the universe has (rachio) created (chalat-u) this play: A (kaalboot) model of (hastni) a she-elephant is made – and placed over a pit,

(Suaaey) with its mind on (kaam) lust, (gaj) the elephant comes, (bas parey = comes under control) is caught and has to (sahio) bear (ankas) the goad of the driver (sees) on its head – similarly a man possessed by lust is suffers. 1.

ਬਿਖੈ ਬਾਚੁ ਹਰਿ ਰਾਚੁ ਸਮਝੁ ਮਨ ਬਉਰਾ ਰੇ ॥   ਨਿਰਭੈ ਹੋਇ ਨ ਹਰਿ ਭਜੇ ਮਨ ਬਉਰਾ ਰੇ ਗਹਿਓ ਨ ਰਾਮ ਜਹਾਜੁ ॥੧॥ ਰਹਾਉ ॥

Bikẖai bācẖ har rācẖ samajẖ man ba▫urā re.   Nirbẖai ho▫e na har bẖaje man ba▫urā re gahi▫o na rām jahāj. ||1|| rahā▫o.

My silly mind, (samajh-u) understand this (baach-u = save yourself) avoid (bikhai = poison) vices/transitory pleasures, (raach-u) remember/obey (har-i) the Almighty.

You have (na hoey = not being) have not become (nirbhau) free of fears – of gods/goddesses/superstitions and do not (bhajey) remember/obey (har-i) the Creator; and not (gahio = held) boarded (jahaaj-u) the ship of (raam) the Almighty Who alone can get you across/overcome temptations, o crazy person. 1.

(Rahaau) dwell on this and contemplate.

Page 336

Note: The next example is of how a monkey gets caught. Roasted grams (black chickpeas) are put in a pitcher with a narrow mouth. The monkey comes and takes a handful but cannot pull its hand out; it does not leave the grain and is caught.

ਮਰਕਟ ਮੁਸਟੀ ਅਨਾਜ ਕੀ ਮਨ ਬਉਰਾ ਰੇ ਲੀਨੀ ਹਾਥੁ ਪਸਾਰਿ ॥  ਛੂਟਨ ਕੋ ਸਹਸਾ ਪਰਿਆ ਮਨ ਬਉਰਾ ਰੇ ਨਾਚਿਓ ਘਰ ਘਰ ਬਾਰਿ ॥੨॥

Markat mustī anāj kī man ba▫urā re līnī hāth pasār.  Cẖẖūtan ko sahsā pari▫ā man ba▫urā re nācẖi▫o gẖar gẖar bār. ||2||

(Maskat) the monkey (pasaar) extends its (haath-u) hand to put in a pitcher to take (mustti) a handful of (anaaj) grain from it.

It cannot take out the closed hand and does not open the hand for (sahasa paria) fear of (chhootan) losing the grain – is caught – and is made to (naachio) dance (ghar ghar baar-i) from house to house – because its owner gets money by showing that – similarly humans who are attached to wealth or status have to please many bosses. 2.

Note: The next verse takes two examples. One is of how a parrot is caught. A bait is put on a hollow tube with a rod running through it supported at both ends and water below it. When the parrot comes and sits on the tube, it rotates taking the parrot. The parrot clings to the tube and gets caught. This concept has been used in Gurbani a number of times as metaphor to warn the humans to beware of temptations because they are traps to put the soul in bondage. The second example is of a safflower showing pleasures are transitory. The second example is of the safflower explained in the text.

ਜਿਉ ਨਲਨੀ ਸੂਅਟਾ ਗਹਿਓ ਮਨ ਬਉਰਾ ਰੇ ਮਾਯਾ ਇਹੁ ਬਿਉਹਾਰੁ ॥  ਜੈਸਾ ਰੰਗੁ ਕਸੁੰਭ ਕਾ ਮਨ ਬਉਰਾ ਰੇ ਤਿਉ ਪਸਰਿਓ ਪਾਸਾਰੁ ॥੩॥

Ji▫o nalnī sū▫atā gahi▫o man ba▫urā re mā▫yā ih bi▫uhār.  Jaisā rang kasumbẖ kā man ba▫urā re ṯi▫o pasri▫o pāsār. ||3||

(Jiau) like (soo-ata) a parrot is (gahio) caught on (nalini) a tube, this is (biohaar-u) the way of (maaia) temptations in the world-play i.e. transitory pleasures of the world-play result in suffering.

(Jaisa) as is the (rang) colour of (kasumbh) the safflower – which is attractive but fades out fast -, so is (pasrio) afflictions (paasaar) expanse of temptations. 3.

Note: In the final verse, Bhagat Kabir Ji says that one is not enabled to resist temptations by rituals or worshipping gods/goddesses but should live by Divine virtues and commands.

ਨਾਵਨ ਕਉ ਤੀਰਥ ਘਨੇ ਮਨ ਬਉਰਾ ਰੇ ਪੂਜਨ ਕਉ ਬਹੁ ਦੇਵ ॥  ਕਹੁ ਕਬੀਰ ਛੂਟਨੁ ਨਹੀ ਮਨ ਬਉਰਾ ਰੇ ਛੂਟਨੁ ਹਰਿ ਕੀ ਸੇਵ ॥੪॥੧॥੬॥੫੭॥

Nāvan ka▫o ṯirath gẖane man ba▫urā re pūjan ka▫o baho ḏev.  Kaho Kabīr cẖẖūtan nahī man ba▫urā re cẖẖūtan har kī sev. ||4||1||6||57||

There are (ghaney) plenty of (teerath) holy places (naavan kau) to bathe, and (bah-u) many (deyv) gods (poojan kau) to worship, my (baura) crazy o (man) human being.

But (chhoottan-u) escape – from temptations and vices in life and reincarnation on death – is not possible with these; it is possible by (seyv = service) obedience of (har-i) the Almighty, (kah-u) says Kabir. 4. 1. 6. 57.

SGGS pp 332-334, Gaurri Kabir Ji (44-50).

ਗਉੜੀ ਚੇਤੀ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ga▫oṛī cẖeṯī   Ik▫oaʼnkār saṯgur parsāḏ.

Bani of Bhagat Kabir Ji in Raga Gaurri Cheyti. Invoking the One all-pervasive Creator who may be known by the true guru’s grace.

ਹਰਿ ਜਸੁ ਸੁਨਹਿ ਨ ਹਰਿ ਗੁਨ ਗਾਵਹਿ ॥   ਬਾਤਨ ਹੀ ਅਸਮਾਨੁ ਗਿਰਾਵਹਿ ॥੧॥

Har jas sunėh na har gun gāvahi.   Bāṯan hī asmān girāvėh. ||1||

There are people who neither (sunah-i) listen to (jas-u) praise of (har-i) the Almighty, nor (gaavah-i = sing) praise/emulate (gun) virtues of the Almighty, by which they could lead life.

But indulge in tall (baatan) talk as if they have powers to (giraavah-i) bring down (asmaan-u) the sky i.e. have attained supernatural powers. 1.

ਐਸੇ ਲੋਗਨ ਸਿਉ ਕਿਆ ਕਹੀਐ ॥   ਜੋ ਪ੍ਰਭ ਕੀਏ ਭਗਤਿ ਤੇ ਬਾਹਜ ਤਿਨ ਤੇ ਸਦਾ ਡਰਾਨੇ ਰਹੀਐ ॥੧॥ ਰਹਾਉ ॥

Aise logan si▫o ki▫ā kahī▫ai.   Jo parabẖ kī▫e bẖagaṯ ṯe bāhaj ṯin ṯe saḏā darāne rahī▫ai. ||1|| rahā▫o.

(Kia) what we can (kaheeai) say (siau) to (aisey) such (logan) people.

Those (jo) whom (prabh) the Creator (kee-ey) has made (baahaj) bereft of (bhagat-i) devotion/obedience to the Creator; we should (sadaa) ever (raheeai = remain) be (ddaraaney) afraid, i.e. keep away, (tey) from (tin) them. 1.

ਆਪਿ ਨ ਦੇਹਿ ਚੁਰੂ ਭਰਿ ਪਾਨੀ ॥   ਤਿਹ ਨਿੰਦਹਿ ਜਿਹ ਗੰਗਾ ਆਨੀ ॥੨॥

Āp na ḏėh cẖurū bẖar pānī.   Ŧih ninḏėh jih gangā ānī. ||2||

They will (aap-i) themselves not (deyh-i) give (paani) water (churu/chulu bhar-i) to rinse the mouth, i.e. do nothing.

But (nindah-i = slander) malign (tih) those (jih) who (aani) bring (ganga) River Ganga i.e. who do plenty for others. 2.

ਬੈਠਤ ਉਠਤ ਕੁਟਿਲਤਾ ਚਾਲਹਿ ॥   ਆਪੁ ਗਏ ਅਉਰਨ ਹੂ ਘਾਲਹਿ ॥੩॥

Baiṯẖaṯ uṯẖaṯ kutilṯā cẖālėh.   Āp ga▫e a▫uran hū gẖālėh. ||3||

(Baitthat) sitting or (utthat) standing they (chaalah-i = move) keep thinking of (kuttilta) deceit.

They (aap-u) themselves (gaey = gone cases) ruin their lives and (ghaalah-i = toil) attempt to do the same (hoo) to (auran) others. 3.

ਛਾਡਿ ਕੁਚਰਚਾ ਆਨ ਨ ਜਾਨਹਿ ॥   ਬ੍ਰਹਮਾ ਹੂ ਕੋ ਕਹਿਓ ਨ ਮਾਨਹਿ ॥੪॥

Cẖẖād kucẖracẖā ān na jānėh.   Barahmā hū ko kahi▫o na mānėh. ||4||

They (jaanah-i) know (aan na) nothing else (chhaadd-i = leaving) except (ku-charcha) evil talk.

and do not (maanah-i) accept (kahio = saying) what is said (hoo ko) by (brahma = who read the Vedas) the scriptures. 4.

ਆਪੁ ਗਏ ਅਉਰਨ ਹੂ ਖੋਵਹਿ ॥   ਆਗਿ ਲਗਾਇ ਮੰਦਰ ਮੈ ਸੋਵਹਿ ॥੫॥

Āp ga▫e a▫uran hū kẖovėh.   Āg lagā▫e manḏar mai sovėh. ||5||

They (aap-u) themselves (gaey) go off/stray from the path of virtues and try to (khovah-i = lose path) mislead (auran) others.

They are like a person who (sovah-i) sleeps (mai) in his/her (mandar) house after (lagaaey) setting it on (aag) fire i.e. arrange for their own destruction. 5.

ਅਵਰਨ ਹਸਤ ਆਪ ਹਹਿ ਕਾਂਨੇ ॥   ਤਿਨ ਕਉ ਦੇਖਿ ਕਬੀਰ ਲਜਾਨੇ ॥੬॥੧॥੪੪॥

Avran hasaṯ āp hėh kāʼnne.   Ŧin ka▫o ḏekẖ Kabīr lajāne. ||6||1||44||

Such people (hast) laugh at (avran) others’ looks but are (aap) themselves (kaaey) blind in one eye i.e. they try to make fun of others’ shortcomings but do not see their own.

I (lajaaney) feel ashamed/embarrassed (deykhi) seeing (tin kau = them) such people, says Kabir. 6. 1. 44.

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ਰਾਗੁ ਗਉੜੀ ਬੈਰਾਗਣਿ ਕਬੀਰ ਜੀ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg ga▫oṛī bairāgaṇ Kabīr jī   Ik▫oaʼnkār saṯgur parsāḏ.

Bani of Bhagat Kabir Ji in Raga Gaurri Bairagan. Invoking One all-pervasive Creator who may be known with the true guru’s grace.

ਜੀਵਤ ਪਿਤਰ ਨ ਮਾਨੈ ਕੋਊ ਮੂਏਂ ਸਿਰਾਧ ਕਰਾਹੀ ॥   ਪਿਤਰ ਭੀ ਬਪੁਰੇ ਕਹੁ ਕਿਉ ਪਾਵਹਿ ਕਊਆ ਕੂਕਰ ਖਾਹੀ ॥੧॥

Jīvaṯ piṯar na mānai ko▫ū mū▫eʼn sirāḏẖ karāhī.   Piṯar bẖī bapure kaho ki▫o pāvahi ka▫ū▫ā kūkar kẖāhī. ||1||

(Ko-oo na) no one (maanai = accepts) shows respect to (pitar) older generation of the family (jeevat) when alive but (karaahi = get performed) perform (siraadh) post-death annual ritual feasts in their memory believing the food will reach them.

Someone (kah-u) tell me (kiau) how can (bapurey) the poor (pitar) ancestors (paavah-i) get the food? (Ka-ooa) the crows and (kookar) dogs (khaahi) feed on them, as is customary. 1.

ਮੋ ਕਉ ਕੁਸਲੁ ਬਤਾਵਹੁ ਕੋਈ ॥   ਕੁਸਲੁ ਕੁਸਲੁ ਕਰਤੇ ਜਗੁ ਬਿਨਸੈ ਕੁਸਲੁ ਭੀ ਕੈਸੇ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Mo ka▫o kusal baṯāvhu ko▫ī.   Kusal kusal karṯe jag binsai kusal bẖī kaise ho▫ī. ||1|| rahā▫o.

(Koee) someone (bataavh-u) tell (mo kau) to me what is (kusal) happiness.

(Jag-u) the world/the creature (binsai) perishes (kartey) talking of (kusal kusal) happiness all the time, but how is (kusal) happiness (hoee = happen) obtained – is it by the rituals in memory of ancestors, or those described below? 1.

(Rahaau) dwell on this and contemplate.

ਮਾਟੀ ਕੇ ਕਰਿ ਦੇਵੀ ਦੇਵਾ ਤਿਸੁ ਆਗੈ ਜੀਉ ਦੇਹੀ ॥   ਐਸੇ ਪਿਤਰ ਤੁਮਾਰੇ ਕਹੀਅਹਿ ਆਪਨ ਕਹਿਆ ਨ ਲੇਹੀ ॥੨॥

Mātī ke kar ḏevī ḏevā ṯis āgai jī▫o ḏehī.   Aise piṯar ṯumāre kahī▫ahi āpan kahi▫ā na lehī. ||2||

Some people (kari = do) make (deyvi) goddesses and (deyva) gods (key) of (maatti) clay and (deyhi = give) sacrifice (jeeo) living beings – like animals and birds or even humans – (aagai) before/as offering to (tis = that) them.

(Aisey) this was how you treated those whom you (kaheeah-i) call (tumaarey) your (pitar) ancestors – like the models of clay, you gave them what you liked – they (leyhi) did not get what (aapan = own) they (kahiaa = asked for) liked i.e. the ancestors would have felt happy if respect was shown when alive, later feasts cannot make them happy. 2.

ਸਰਜੀਉ ਕਾਟਹਿ ਨਿਰਜੀਉ ਪੂਜਹਿ ਅੰਤ ਕਾਲ ਕਉ ਭਾਰੀ ॥   ਰਾਮ ਨਾਮ ਕੀ ਗਤਿ ਨਹੀ ਜਾਨੀ ਭੈ ਡੂਬੇ ਸੰਸਾਰੀ ॥੩॥

Sarjī▫o kātėh nirjī▫o pūjėh anṯ kāl ka▫o bẖārī.   Rām nām kī gaṯ nahī jānī bẖai dūbe sansārī. ||3||

You (kaatah-i = cut) kill (sarjeeo) living creatures to (poojah-i) worship (nirjeeo) life-less idols; they thus create (bhaari) heavy load – and you will not be able to cross the world-ocean, i.e. will have to face consequences at (ant kaal = the last moment) on death.

You do not (jaani = know) care to understand (gat-i) the state/the experience of living by (raam naam) Divine virtues and commands and will (doobey) drown in (bhai/bhav) the world-ocean, o (sansaari) worldly cretures, i.e. cannot obtain emancipation from rebirth with such rituals. 3.

ਦੇਵੀ ਦੇਵਾ ਪੂਜਹਿ ਡੋਲਹਿ ਪਾਰਬ੍ਰਹਮੁ ਨਹੀ ਜਾਨਾ ॥   ਕਹਤ ਕਬੀਰ ਅਕੁਲੁ ਨਹੀ ਚੇਤਿਆ ਬਿਖਿਆ ਸਿਉ ਲਪਟਾਨਾ ॥੪॥੧॥੪੫॥

Ḏevī ḏevā pūjėh dolėh pārbarahm nahī jānā.   Kahaṯ Kabīr akul nahī cẖeṯi▫ā bikẖi▫ā si▫o laptānā. ||4||1||45||

Those who (poojah) worship (deyvi, deyva) goddesses and gods, they (jaana= know) do not get awareness of virtues and commands of (paarbrahm) the Supreme Being, and (ddolah-i) waver/go astray i.e. lose the path and cannot merge with the Creator.

They (nahi cheytia) do not remember/forget commands of akul-u = without lineage) the self-created/existent Creator, and (laptaana) cling (siau) to (bikhia) vices for transitory pleasures.  4. 1. 45.

Note: The significance of the numbers 4. 1. 45 at the end of the above Shabad is as follows:

4 – Verses in this Shabad.

1 – This is the first Shabad of Kabir Ji in Raga Gaurri Cheyti.

45 – Total Shabads of Kabir Ji so far in Raga Gaurri

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ਗਉੜੀ ॥  ਜੀਵਤ ਮਰੈ ਮਰੈ ਫੁਨਿ ਜੀਵੈ ਐਸੇ ਸੁੰਨਿ ਸਮਾਇਆ ॥   ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਬਹੁੜਿ ਨ ਭਵਜਲਿ ਪਾਇਆ ॥੧॥

Ga▫oṛī.  Jīvaṯ marai marai fun jīvai aise sunn samā▫i▫ā.   Anjan māhi niranjan rahī▫ai bahuṛ na bẖavjal pā▫i▫ā. ||1||

 One who (marai – dies) has fallen prey to vices, if s/he (jeevat marai = lives as dead) breaks attachment to the world-play like a dead person, s/he can (phun-i) again (jeevai) revive, i.e. overcome vices, and get (samaaia) absorbed (sunn-i = numb) the unshakable Creator i.e. attains a steady state of mind.

It is by (raheeai) remaining (niranjan-i) unstained in (anjan) the black soot i.e. living in the world but resisting temptations, one is not (paaia) put (bhavjal-i) in the world ocean, i.e. is not born in the world, (bahurr-i) again. 1.

Note: The next verse uses the metaphor of getting butter from by churning milk.

ਮੇਰੇ ਰਾਮ ਐਸਾ ਖੀਰੁ ਬਿਲੋਈਐ ॥   ਗੁਰਮਤਿ ਮਨੂਆ ਅਸਥਿਰੁ ਰਾਖਹੁ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪੀਓਈਐ ॥੧॥ ਰਹਾਉ ॥

Mere rām aisā kẖīr bilo▫ī▫ai.   Gurmaṯ manū▫ā asthir rākẖo in biḏẖ amriṯ pī▫o▫ī▫ai. ||1|| rahā▫o.

O (meyrey) my (raam) Creator, please enable me to (biloeeai) churn (kheer-u) the milk/curd (aiasa) such – as to get butter, i.e. search the mind to find the Creator within thus:

We should follow (gurmat-i) the guru’s counsel to (raakhah-u) keep (manooa) the mind (asthir-u) steady; (in bidh-i) this way one (peeoeeai) drinks (amrit-u) the life-giving nectar i.e. experiences the Divine within. 1.

(Rahaau) dwell on this and contemplate.

ਗੁਰ ਕੈ ਬਾਣਿ ਬਜਰ ਕਲ ਛੇਦੀ ਪ੍ਰਗਟਿਆ ਪਦੁ ਪਰਗਾਸਾ ॥   ਸਕਤਿ ਅਧੇਰ ਜੇਵੜੀ ਭ੍ਰਮੁ ਚੂਕਾ ਨਿਹਚਲੁ ਸਿਵ ਘਰਿ ਬਾਸਾ ॥੨॥

Gur kai bāṇ bajar kal cẖẖeḏī pargati▫ā paḏ pargāsā.   Sakaṯ aḏẖer jevṛī bẖaram cẖūkā nihcẖal siv gẖar bāsā. ||2||

The mind is blocked by (bajar) hard to overcome (kal = power) strong obstacle – of ego and the Creator cannot be reached within; the obstacle can only be (chheydi = pierced) removed (baan-i) by the arrow of the guru’s teachings; with this a (pad-u) state of (pargaasa) enlightenment (pragttia = manifests) is achieved i.e. the Creator can then be seen within.

Like (bhram) delusion of treating (jeyvrri) a rope as a snake in (adheyr) the dark (chooka) ends with light, similarly reliance on (sakat-i/Shakti = power) illusory capabilities ends with awareness imparted by the guru. Then the mind becomes (nihchal-u) steady and (baasaa) abides (ghar-i) in house/state of (siv) Divine awareness, i.e. focuses on the Almighty within. 2.

ਤਿਨਿ ਬਿਨੁ ਬਾਣੈ ਧਨਖੁ ਚਢਾਈਐ ਇਹੁ ਜਗੁ ਬੇਧਿਆ ਭਾਈ ॥   ਦਹ ਦਿਸ ਬੂਡੀ ਪਵਨੁ ਝੁਲਾਵੈ ਡੋਰਿ ਰਹੀ ਲਿਵ ਲਾਈ ॥੩॥

Ŧin bin bāṇai ḏẖanakẖ cẖadẖā▫ī▫ai ih jag beḏẖi▫ā bẖā▫ī.   Ḏah ḏis būdī pavan jẖulāvai dor rahī liv lā▫ī. ||3||

(Tin-i = those) such persons (beydhiaa) pierce/neutralise temptations from afflicting (ih-u = this, jag-u = world) the creatures by (chaddhaaeeai) pulling (dhankh-u/dhanush) the bow (bin-u) without (baanai) the arrow, i.e. it is done within.

Allurements sway people like (pavan) air (jhulaavai) blows (booddi, guddi) a kite (dah dis – ten directions) in all directions but is controlled the player (liv laaee) by concentrating on (ddori) the string attached to it, similarly the capricious mind can be controlled with focus on Naam/Divine virtues and commands. 3.

Note: the fifth Guru saying verifies this thus: Pavan jhulaarey maaiaa dey-i. Har-i key bhagat sadaa thir sey. P 801. Temptation sin the world-play sway the mind like wins sways loose things; devotees of the Almighty are ever steady.

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ਉਨਮਨਿ ਮਨੂਆ ਸੁੰਨਿ ਸਮਾਨਾ ਦੁਬਿਧਾ ਦੁਰਮਤਿ ਭਾਗੀ ॥   ਕਹੁ ਕਬੀਰ ਅਨਭਉ ਇਕੁ ਦੇਖਿਆ ਰਾਮ ਨਾਮਿ ਲਿਵ ਲਾਗੀ ॥੪॥੨॥੪੬॥

Unman manū▫ā sunn samānā ḏubiḏẖā ḏurmaṯ bẖāgī.   Kaho Kabīr anbẖa▫o ik ḏekẖi▫ā rām nām liv lāgī. ||4||2||46||

(Manooa) a mind (unman-i) that focuses within (samaana) remains absorbed (sunn-i) in the unshakable Master; its (dubidha) duality and (durmat-i) evil thoughts (bhaagi = run away) leave.

(Liv laagi) when focused on (raam naam) Divine virtues and commands, the mind (deykhia) sees (anbhau = experience) vision of (ik) the One Master within. 4. 2. 6.

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Note: The Yogis say they focus their energy in the lower abdomen and draw it upwards passing through six stages called Chakras to reach the Dasam Duaar, state of awakening. In the Shabad below, Bhagat Kabir asks to forget about these and search for the Creator within.

ਗਉੜੀ ਬੈਰਾਗਣਿ ਤਿਪਦੇ  ੩॥  ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥   ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥

Ga▫oṛī bairāgaṇ ṯipḏe.  Ultaṯ pavan cẖakar kẖat bẖeḏe suraṯ sunn anrāgī.   Āvai na jā▫e marai na jīvai ṯās kẖoj bairāgī. ||1||

Three compositions of three stanzas each in Raga Gauri Bairagan.  When one (ulttat) turns back (pavan = air – wavering like air) the restless mind from the temptations, s/he is deemed to (bheydey) pierce through (khat) the six (chakr) chakras or stages in the body; s/he makes (surt-i) consciousness (su’nn) still (anraagi) in love for the Creator.

O (bairaagi) seeker (khoj) search for (taas) that Master within who (aavai na jaaey) does not come or go i.e. who is always with everyone, and neither (marai) dies nor (jeevai) survives i.e. who does not have a physical existence; within. 1.

ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥   ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ ॥

Mere man man hī ulat samānā.   Gur parsāḏ akal bẖa▫ī avrai nāṯar thā begānā. ||1|| rahā▫o.

(Meyrey) my (man) mind (ultt-i) turned back and (samaana) is now absorbed (man hi) within itself, i.e. I remain absorbed in/focus on the almighty within.

My (akal-i) understanding (bhaee) became (avrai) different (gurprasaad-i) with the guru’s grace/guidance, (naatar-u) otherwise I (tha) was (beygaana/beygiaana) ignorant. 1.

(Rahaau) dwell on this and contemplate.

ਨਿਵਰੈ ਦੂਰਿ ਦੂਰਿ ਫੁਨਿ ਨਿਵਰੈ ਜਿਨਿ ਜੈਸਾ ਕਰਿ ਮਾਨਿਆ ॥   ਅਲਉਤੀ ਕਾ ਜੈਸੇ ਭਇਆ ਬਰੇਡਾ ਜਿਨਿ ਪੀਆ ਤਿਨਿ ਜਾਨਿਆ ॥੨॥

Nivrai ḏūr ḏūr fun nivrai jin jaisā kar māni▫ā.   Aluṯī kā jaise bẖa▫i▫ā baredā jin pī▫ā ṯin jāni▫ā. ||2||

The Creator sometimes seems (nivrai) near and then (door-i) far; from (door-i) far IT (phun-i) again seems (nivrai) near again; it depends on (jaisa) how (jin-i = who) a person (kar-i maania) perceives and believes.

It is (jaisey) like (bareyda) the syrup made (ka) of (alauti) lump sugar; only (jin-i) one who (peea) drinks, (tin-i) that person (jaania) knows its taste. 2.

ਤੇਰੀ ਨਿਰਗੁਨ ਕਥਾ ਕਾਇ ਸਿਉ ਕਹੀਐ ਐਸਾ ਕੋਇ ਬਿਬੇਕੀ ॥   ਕਹੁ ਕਬੀਰ ਜਿਨਿ ਦੀਆ ਪਲੀਤਾ ਤਿਨਿ ਤੈਸੀ ਝਲ ਦੇਖੀ ॥੩॥੩॥੪੭॥

Ŧerī nirgun kathā kā▫e si▫o kahī▫ai aisā ko▫e bibekī.   Kaho Kabīr jin ḏī▫ā palīṯā ṯin ṯaisī jẖal ḏekẖī. ||3||3||47||

O Almighty, (siau) to (kaaey) whom should we (kaheeai) describe (nirgun = without attributes/signs) the indescribable (kathaa = story) experience of (teyri) Your vision within; it has to be (koey) someone (bibeyki) discerning (aisa = like this) to understand this.

Says Kabir: (Jin-i) one who (deeaa paleeta) ignites the fuse, and (deykhi) sees (jhal) the flash, i.e. s/he knows what has caused the flash; likewise only a person who lovingly remembers the Creator in mind, can have the inexpressible Divine experience. 3. 3. 47

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ਗਉੜੀ ॥  ਤਹ ਪਾਵਸ ਸਿੰਧੁ ਧੂਪ ਨਹੀ ਛਹੀਆ ਤਹ ਉਤਪਤਿ ਪਰਲਉ ਨਾਹੀ ॥  ਜੀਵਨ ਮਿਰਤੁ ਨ ਦੁਖੁ ਸੁਖੁ ਬਿਆਪੈ ਸੁੰਨ ਸਮਾਧਿ ਦੋਊ ਤਹ ਨਾਹੀ ॥੧॥

Ga▫oṛī.  Ŧah pāvas sinḏẖ ḏẖūp nahī cẖẖahī▫ā ṯah uṯpaṯ parla▫o nāhī.  Jīvan miraṯ na ḏukẖ sukẖ bi▫āpai sunn samāḏẖ ḏo▫ū ṯah nāhī. ||1||

Gaurri. In the pristine state, when God alone is in mind.

(Tah) there is no (paavas) sky or land, i.e. no one high or low.

There is no turbulence like in (sindh-u) the sea, i.e. the mind is steady.

There is no (dhoop) sunshine or (chhaheeaa) shade, i.e. no joy or sorrow – one steady state.

There is no (utpat-i) creation or (parlau) destruction, no good or evil deeds, just obedience to God

There is no thought of (jeevan) life or (mirat-u) death, i.e. falling prey to vices.

No (dukh-u) grief or (sukh) comfort (biaapai) affects.

The mind remains in (su’nn samaadh-i) still in meditation, i.e. focused on Naam/Divine virtues and commands within.

There is no (do-oo) duality, i.e. no other ideas in mind. 1.

ਸਹਜ ਕੀ ਅਕਥ ਕਥਾ ਹੈ ਨਿਰਾਰੀ ॥   ਤੁਲਿ ਨਹੀ ਚਢੈ ਜਾਇ ਨ ਮੁਕਾਤੀ ਹਲੁਕੀ ਲਗੈ ਨ ਭਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Sahj kī akath kathā hai nirārī.   Ŧul nahī cẖadẖai jā▫e na mukāṯī halukī lagai na bẖārī. ||1|| rahā▫o.

(Katha = description/story) the state of (sahj) steady/pristine state – free of ego – (niraari) is unique; it is (akath) beyond expression.

It cannot (chaddhai = climb) be put (tul-i) on the weighing balance, it (lagai) seems neither (haluki) light nor (bhaari) heavy, i.e. cannot be compared with anything else.

It is never (mukaati) exhausted i.e. God is ever present. 1.

(Rahaau) dwell on this and contemplate.

ਅਰਧ ਉਰਧ ਦੋਊ ਤਹ ਨਾਹੀ ਰਾਤਿ ਦਿਨਸੁ ਤਹ ਨਾਹੀ ॥  ਜਲੁ ਨਹੀ ਪਵਨੁ ਪਾਵਕੁ ਫੁਨਿ ਨਾਹੀ ਸਤਿਗੁਰ ਤਹਾ ਸਮਾਹੀ ॥੨॥

Araḏẖ uraḏẖ ḏo▫ū ṯah nāhī rāṯ ḏinas ṯah nāhī.  Jal nahī pavan pāvak fun nāhī saṯgur ṯahā samāhī. ||2||

There are no (uradh) ups or (aradh) downs i.e. neither elation nor depression, neither (raat-i) night nor (dinas-u) day i.e. no periods of enhanced or low activity – just one steady state.

There is no (jal-u = water) period of coolness/peace or (pavan-u = air) wavering of the mind and (phun-i) also no (paavak-u = fire) restlessness – due to jealousy/craving, there is no; (tahaa) there only (satigur) the teachings of the true guru i.e. there is one state of tranquillity. 2.  

ਅਗਮ ਅਗੋਚਰੁ ਰਹੈ ਨਿਰੰਤਰਿ ਗੁਰ ਕਿਰਪਾ ਤੇ ਲਹੀਐ ॥  ਕਹੁ ਕਬੀਰ ਬਲਿ ਜਾਉ ਗੁਰ ਅਪੁਨੇ ਸਤਸੰਗਤਿ ਮਿਲਿ ਰਹੀਐ ॥੩॥੪॥੪੮॥

Agam agocẖar rahai niranṯar gur kirpā ṯe lahī▫ai.  Kaho Kabīr bal jā▫o gur apune saṯsangaṯ mil rahī▫ai. ||3||4||48||

In such a mind the Creator (rahai) abides (nirantar-i) without a break, who is otherwise (agam) beyond reach/comprehension and (agochar-u) not perceived by the sensory organs.

Says Kabir: I (bal-i jaau = am sacrifice) adore (apuney = own) my (gur) guru, with whose grace/guidance I (raheeai) remain (satsangat-i) in holy congregation – which enables to have a vision of the Creator within and be in a state of poise. 3. 4. 48.

Note: Sahj is the state where one rises above the influence of allurements including tendency to act by ego/own will. It is the state of total satisfaction when one remains in one steady state, in joy or sorrow, pain or comfort. Here, none else except the One Almighty is present in mind. In this state goodness come naturally, not to get fame.

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Note: Gurbani uses business done by roving merchants as analogy for humans conduct. The merchants are given merchandise which in remote areas are packed on sacks called ‘Goon’ and loaded on animals which in this Shabad are ‘Bail’ or ‘oxen’. Humans are given awareness of Naam/Divine virtues and commands to lead life. But, forgetting this one decides by own will what are “Punn’ virtuous deeds or ‘Paap’ sins. They also get money for expenditure, which this Shabad calls number of breaths allotted by the Creator.

Allurements in the world control the mind and one develops craving, which then becomes the merchandise one deals in, i.e. conducts the self – chasing objects of desire.

ਗਉੜੀ ॥  ਪਾਪੁ ਪੁੰਨੁ ਦੁਇ ਬੈਲ ਬਿਸਾਹੇ ਪਵਨੁ ਪੂਜੀ ਪਰਗਾਸਿਓ ॥ ਤ੍ਰਿਸਨਾ ਗੂਣਿ ਭਰੀ ਘਟ ਭੀਤਰਿ ਇਨ ਬਿਧਿ ਟਾਂਡ ਬਿਸਾਹਿਓ ॥੧॥

Ga▫oṛī.  Pāp punn ḏu▫e bail bisāhe pavan pūjī pargāsi▫o.  Ŧarisnā gūṇ bẖarī gẖat bẖīṯar in biḏẖ tāʼnd bisāhi▫o. ||1||

Gaurri. A person bereft of faith in the Almighty is guided by material interests and believes superstitions are the means to success. One is (pargaasio) born with (pavan = air, breaths) the allotted span of life as (pooji, poonji) the wherewithal of life. S/he (bisaahey) brings (duey-i) two (bail) oxen, named (paap, pun) evil and good deeds of the past to pull the carriage of life i.e. acts under their influence.

Allurements of life (bhari) fills (goon) the bag of (trisna = craving) desires (bheetar) in (ghat) the mind/body; (in bidhi) this (bisaahio = bought) is becomes (ttaa’ndd) the merchandise to do business i.e. all these things control one’s conduct in life. 1

ਐਸਾ ਨਾਇਕੁ ਰਾਮੁ ਹਮਾਰਾ ॥   ਸਗਲ ਸੰਸਾਰੁ ਕੀਓ ਬਨਜਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Aisā nā▫ik rām hamārā.   Sagal sansār kī▫o banjārā. ||1|| rahā▫o.

(Aisa) such (naaik = financier who provides capital and sends out merchants) a financier is (hamaara) our (raam) Creator, i.e. all these have been created by the Creator.

IT has (keeo) made (sagal) the whole (sansaar = world) creatures as IT’s (vanjaara) merchants, i.e. created these influences for the creatures. 1.

(Rahaau) dwell on this and contemplate.

ਕਾਮੁ ਕ੍ਰੋਧੁ ਦੁਇ ਭਏ ਜਗਾਤੀ ਮਨ ਤਰੰਗ ਬਟਵਾਰਾ ॥  ਪੰਚ ਤਤੁ ਮਿਲਿ ਦਾਨੁ ਨਿਬੇਰਹਿ ਟਾਂਡਾ ਉਤਰਿਓ ਪਾਰਾ ॥੨॥

Kām kroḏẖ ḏu▫e bẖa▫e jagāṯī man ṯarang batvārā.  Pancẖ ṯaṯ mil ḏān niberėh tāʼndā uṯri▫o pārā. ||2||

Like taxes have to be paid for business, (kaam) lust and (krodh) wrath (bhaey) are (jagaati) the tax collectors, take away awareness of Naam from the mind; some awareness is robbed by (man tarang = mind waves) thoughts acting as (batvaara) robbers – these together undermine one’s ability to remember/conform to Naam.

If in this body of (panj) five (tat) elements i.e. in life itself, one can (nibeyrah-i) settle the account with (daan = charity) virtuous deeds, (ttaandda) the merchandise (utrio paara) gets across the world ocean i.e. by living according to Divine commands – according to the teachings of the guru – one can make life profitable – a success. 2.

This is how the account is settled.

ਕਹਤ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਅਬ ਐਸੀ ਬਨਿ ਆਈ ॥   ਘਾਟੀ ਚਢਤ ਬੈਲੁ ਇਕੁ ਥਾਕਾ ਚਲੋ ਗੋਨਿ ਛਿਟਕਾਈ ॥੩॥੫॥੪੯॥

Kahaṯ Kabīr sunhu re sanṯahu ab aisī ban ā▫ī.   Gẖātī cẖadẖaṯ bail ik thākā cẖalo gon cẖẖitkā▫ī. ||3||5||49||

Says Kabir: (Sunhu) listen (rey) o (santah-u) saints (ab) now (aisi) such (ban aa-i) situation has arisen;

I realized that (chadhat) climbing (ghaati) uphill (ik = one) the (bail) ox has (thaaka) got tired i.e. the mind cannot travel on the path to the Creator with the load of vices; so, I have (chhitkaai = dropped) shed (gon) the bag of vices and (chalo) moved on. 3. 5. 49

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ਗਉੜੀ ਪੰਚਪਦਾ ॥

Ga▫oṛī pancẖpaḏā.

Composition of five stanzas in Rag Gauri.

ਪੇਵਕੜੈ ਦਿਨ ਚਾਰਿ ਹੈ ਸਾਹੁਰੜੈ ਜਾਣਾ ॥  ਅੰਧਾ ਲੋਕੁ ਨ ਜਾਣਈ ਮੂਰਖੁ ਏਆਣਾ ॥੧॥

Pevkaṛai ḏin cẖār hai sāhurṛai jāṇā.  Anḏẖā lok na jāṇ▫ī mūrakẖ e▫āṇā. ||1||

A soul-bride/creature has (din chaar = four days) a limited time in (peyvkarrai = parental home) life after which s/he has to (jaana) go (saahurrai = home of in-laws) to the Creator-husband i.e. hereafter.

but (andha = blind) blinded by attachment to the relatives and wealth, (moorakh) foolish and (eyaana) ignorant (lok-u) people do not (jaana = know) realize this. 1.

ਕਹੁ ਡਡੀਆ ਬਾਧੈ ਧਨ ਖੜੀ ॥   ਪਾਹੂ ਘਰਿ ਆਏ ਮੁਕਲਾਊ ਆਏ ॥੧॥ ਰਹਾਉ ॥

Kaho dadī▫ā bāḏẖai ḏẖan kẖaṛī.   Pāhū gẖar ā▫e muklā▫ū ā▫e. ||1|| rahā▫o.

A situation arises that (paahoo/praahuney = guests) the wedding party (aaey) arrives at her (ghar-i) home to (muklaaoo) wed and take her – it is time for death and the soul to leave the body and go.

Somebody should (kah-u) tell (dhan = wife) the soul-bride that she is (khari) standing with (ddaddeea) the working apron (baadhai = tied) wrapped round her i.e. the human being remains engrossed on worldly pursuits, oblivious of inevitable death. 1.

(Rahaau) dwell on this and contemplate.

ਓਹ ਜਿ ਦਿਸੈ ਖੂਹੜੀ ਕਉਨ ਲਾਜੁ ਵਹਾਰੀ ॥  ਲਾਜੁ ਘੜੀ ਸਿਉ ਤੂਟਿ ਪੜੀ ਉਠਿ ਚਲੀ ਪਨਿਹਾਰੀ ॥੨॥

Oh jė ḏisai kẖūhṛī ka▫un lāj vahārī.  Lāj gẖaṛī si▫o ṯūt paṛī uṯẖ cẖalī panihārī. ||2||

(Oh) this world (disai) we see is like (khoohari) a well, from which (kaun = who) people (vahaari = operates) lower and pull the (laaj) rope tied to bucket to draw water i.e. every one connects with the world-play for pleasures – this happens as long as there is life in the body.

When (laaj) rope (toott-i parri) breaks (siau) from (gharri = vessel) the bucket i.e. body dies (panihaari = water-drawing woman) the soul (utth-i chali) gets up and leaves i.e. pleasures of the world are over. 2.

ਸਾਹਿਬੁ ਹੋਇ ਦਇਆਲੁ ਕ੍ਰਿਪਾ ਕਰੇ ਅਪੁਨਾ ਕਾਰਜੁ ਸਵਾਰੇ ॥  ਤਾ ਸੋਹਾਗਣਿ ਜਾਣੀਐ ਗੁਰ ਸਬਦੁ ਬੀਚਾਰੇ ॥੩॥

Sāhib ho▫e ḏa▫i▫āl kirpā kare apunā kāraj savāre.  Ŧā sohagaṇ jāṇī▫ai gur sabaḏ bīcẖāre. ||3||

When (sahib) the Master (hoey daiaal) is kind and (kripa karey) bestows grace – imparts awareness of Naam/Divine virtues and commands – then the soul (savaarey) transforms itself and accomplishes (apuna = own) its (kaaraj) purpose of life.

The soul-bride who (beechaarey) reflecting on/conforms to (sabad-u = word) guidance of (gur) the guru, gets to the Creator-husband and (jaaneeai) is known/counted as (suhaagan-i) one who has the good fortune of being with the husband. 3.

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ਕਿਰਤ ਕੀ ਬਾਂਧੀ ਸਭ ਫਿਰੈ ਦੇਖਹੁ ਬੀਚਾਰੀ ॥   ਏਸ ਨੋ ਕਿਆ ਆਖੀਐ ਕਿਆ ਕਰੇ ਵਿਚਾਰੀ ॥੪॥

Kiraṯ kī bāʼnḏẖī sabẖ firai ḏekẖhu bīcẖārī.   Ės no ki▫ā ākẖī▫ai ki▫ā kare vicẖārī. ||4||

(Sabh) all humankind (phirai = wanders) acts in life (baandhi) bound by (kirat) the influence of past deeds; o my mind (beechaari) reflect on this and you will (deykhah-u = see) realise.

It is (kiaa = what?) no point (aakheeai) saying anything (eys no) to this creature because s/he is (vichaari) helpless i.e. we have no control over our nature; it is preordained based on past deeds. 4.

ਭਈ ਨਿਰਾਸੀ ਉਠਿ ਚਲੀ ਚਿਤ ਬੰਧਿ ਨ ਧੀਰਾ ॥   ਹਰਿ ਕੀ ਚਰਣੀ ਲਾਗਿ ਰਹੁ ਭਜੁ ਸਰਣਿ ਕਬੀਰਾ ॥੫॥੬॥੫੦॥

Bẖa▫ī nirāsī uṯẖ cẖalī cẖiṯ banḏẖ na ḏẖīrā.   Har kī cẖarṇī lāg rahu bẖaj saraṇ kabīrā. ||5||6||50||

A person thus (bhaee niraasi) disappointed (utth-i chali) leaves as (bandh-i na dheera) there is no solace (chit) for the mind, but

There is a way; (lag-i rah-u) engage yourself (charni) to the feet/obedience of (har-i) the Creator, and (bhaj-u = run) do not delay being (saran-i) in care of the Almighty, remember to live by Divine virtues and commands. 5. 6. 50.