SGGS pp 336-338, Gaurri Kabir Ji (58-65).

ਗਉੜੀ ॥  ਅਗਨਿ ਨ ਦਹੈ ਪਵਨੁ ਨਹੀ ਮਗਨੈ ਤਸਕਰੁ ਨੇਰਿ ਨ ਆਵੈ ॥  ਰਾਮ ਨਾਮ ਧਨੁ ਕਰਿ ਸੰਚਉਨੀ ਸੋ ਧਨੁ ਕਤ ਹੀ ਨ ਜਾਵੈ ॥੧॥

Ga▫oṛī.  Agan na ḏahai pavan nahī magnai ṯaskar ner na āvai.  Rām nām ḏẖan kar sancẖ▫unī so ḏẖan kaṯ hī na jāvai. ||1||

Composition of Bhagat Kabir in Raga Gaurri. O mortal, (kar-i sanchauni = gather) accumulate (dhan-u) the wealth of imbibing (raam naam) Divine virtues and commands; (so) that (dhan-u) wealth does not (jaavai) go (kat hi) anywhere i.e. whereas other wealth may be lost, this is not.

It is not (dahai) burnt by (agan-i) fire, not (magnai) blown away (pavnai) by wind and (taskar) a thief does not (aavai) come (neyr) near it i.e. it cannot be stolen. 1.

ਹਮਰਾ ਧਨੁ ਮਾਧਉ ਗੋਬਿੰਦੁ ਧਰਣੀਧਰੁ ਇਹੈ ਸਾਰ ਧਨੁ ਕਹੀਐ ॥   ਜੋ ਸੁਖੁ ਪ੍ਰਭ ਗੋਬਿੰਦ ਕੀ ਸੇਵਾ ਸੋ ਸੁਖੁ ਰਾਜਿ ਨ ਲਹੀਐ ॥੧॥ ਰਹਾਉ ॥

Hamrā ḏẖan māḏẖa▫o gobinḏ ḏẖarṇīḏẖar ihai sār ḏẖan kahī▫ai.   Jo sukẖ parabẖ gobinḏ kī sevā so sukẖ rāj na lahī▫ai. ||1|| rahā▫o.

(Hamra) my (dhan-u) wealth is imbibing virtue and commands of (maadhau = master of world-play) the Creator, (dharni-dhar-u) the support of the world; (ihai) this (dhan-u) wealth (kaheai) is called (saar = sublime) lasting – because it supports in life and in the hereafter.

This wealth enables (seyva = service) living in obedience (prabh) the Almighty (gobind) Master of the universe; (sukh) comfort/peace obtained by this service is not (laheeai) experienced (raaj-i) as a king. 1.

(Rahaau) dwell on this and contemplate.

ਇਸੁ ਧਨ ਕਾਰਣਿ ਸਿਵ ਸਨਕਾਦਿਕ ਖੋਜਤ ਭਏ ਉਦਾਸੀ ॥  ਮਨਿ ਮੁਕੰਦੁ ਜਿਹਬਾ ਨਾਰਾਇਨੁ ਪਰੈ ਨ ਜਮ ਕੀ ਫਾਸੀ ॥੨॥

Is ḏẖan kāraṇ siv sankāḏik kẖojaṯ bẖa▫e uḏāsī.  Man mukanḏ jihbā nārā▫in parai na jam kī fāsī. ||2||

(Khojat) searching (kaaran) for (is-u) this (dhan-u) wealth, (siv) the Hindu god Shankar and (sankaadik = Sanak etc, the four sons of Brahma) sages (bhaey udaasi) gave up i.e. they found it hard to obtain.

It is obtained by having (mukand-u) the Almighty Emancipator (man-i) in mind and (jihba = tongue) praising the virtues of (naaraain-u) the Master, (phaasi) the noose of (jam) the messengers of death is not (parai) put round the neck i.e. one does not fall prey to vices in life and does not take rebirth after death. 2.

ਨਿਜ ਧਨੁ ਗਿਆਨੁ ਭਗਤਿ ਗੁਰਿ ਦੀਨੀ ਤਾਸੁ ਸੁਮਤਿ ਮਨੁ ਲਾਗਾ ॥  ਜਲਤ ਅੰਭ ਥੰਭਿ ਮਨੁ ਧਾਵਤ ਭਰਮ ਬੰਧਨ ਭਉ ਭਾਗਾ ॥੩॥

Nij ḏẖan gi▫ān bẖagaṯ gur ḏīnī ṯās sumaṯ man lāgā.  Jalaṯ ambẖ thambẖ man ḏẖāvaṯ bẖaram banḏẖan bẖa▫o bẖāgā. ||3||

All other wealth leaves but this (dhan-u) wealth is (nij) one’s own i.e. ever stays with the soul; it comes by (bhagat-i) devotion to the Almighty through (giaan-u = knowledge) teachings (deenee) imparted (gur-i) by the guru, and (taas-u) with that (sumat-i) good/virtuous counsel, (man-u) the mind/attention is focused on the Almighty.

 It acts as (ambh) water (jalat) for the burning mind – restless due to the fire of craving and jealousy – and (thambh-i) pillar/support for (dhaavat = running) the vacillating mind. It makes all (bandhan) bondage of (bharam) doubts and (bhau) fear (bhaaga = runs away) disappear i.e. one who lives by Divine virtues and commands – does no wrong – and thus has no worries. 3.  

ਕਹੈ ਕਬੀਰੁ ਮਦਨ ਕੇ ਮਾਤੇ ਹਿਰਦੈ ਦੇਖੁ ਬੀਚਾਰੀ ॥  ਤੁਮ ਘਰਿ ਲਾਖ ਕੋਟਿ ਅਸ੍ਵ ਹਸਤੀ ਹਮ ਘਰਿ ਏਕੁ ਮੁਰਾਰੀ ॥੪॥੧॥੭॥੫੮॥

Kahai Kabīr maḏan ke māṯe hirḏai ḏekẖ bīcẖārī.  Ŧum gẖar lākẖ kot asav hasṯī ham gẖar ek murārī. ||4||1||7||58||

Says Kabir: O mortal (maatey) intoxicated with (madan) desires, (beechaari) contemplate (hirdai = mind) within and (deykh-u) see.

(Tum) you may have (lakh, kott = lakhs and crores) large numbers of (asv) horses and (hasti) elephants (ghar-i = at home) with you, but (ham) I have (ghar-i = in home) in my mind (eyk-u) the One (muraari) Almighty destroyer of evil to take me across the world-ocean. 4. 1. 7. 58.

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ਗਉੜੀ ॥  ਜਿਉ ਕਪਿ ਕੇ ਕਰ ਮੁਸਟਿ ਚਨਨ ਕੀ ਲੁਬਧਿ ਨ ਤਿਆਗੁ ਦਇਓ ॥  ਜੋ ਜੋ ਕਰਮ ਕੀਏ ਲਾਲਚ ਸਿਉ ਤੇ ਫਿਰਿ ਗਰਹਿ ਪਰਿਓ ॥੧॥

Ga▫oṛī.  Ji▫o kap ke kar musat cẖanan kī lubaḏẖ na ṯi▫āg da▫i▫o.  Jo jo karam kī▫e lālacẖ si▫o ṯe fir garėh pari▫o. ||1||

Gaurri. (Jiau) like (kap-i) the monkey which collects (mustt-i) a handful of (chanan) gram/black chickpeas from a narrow-mouthed pitcher, cannot take out the closed hand, but also does not (tiaag-u daeio) leave the grain, and gets caught because of its (lubadh) possessiveness.

Similarly, (jo jo) whatever (karam) deeds (kee-ey) are done by the humans (siau) with (laalach) greed, they become noose (pario) put (garah-i) round the neck i.e. they tie the person concerned in bondage who then cannot act as s/he should and would like to. 1.

ਭਗਤਿ ਬਿਨੁ ਬਿਰਥੇ ਜਨਮੁ ਗਇਓ ॥   ਸਾਧਸੰਗਤਿ ਭਗਵਾਨ ਭਜਨ ਬਿਨੁ ਕਹੀ ਨ ਸਚੁ ਰਹਿਓ ॥੧॥ ਰਹਾਉ ॥

Bẖagaṯ bin birthe janam ga▫i▫o.   Sāḏẖsangaṯ bẖagvān bẖajan bin kahī na sacẖ rahi▫o. ||1|| rahā▫o.

(Bin-u) without (bhagat-i = devotion) conformance to Divine virtues and commands, (janam-u) human birth – which is an opportunity to unite with the Creator – (gaio) goes (birthey) inn vain.

(Bin-u) without (bhajan) praising ((bhagvaan) the Almighty (sadhsangat-i) in holy congregation, (sach-u) the Eternal Master cannot (rahio) abide/come in the mind i.e. the holy congregation motivates remembrance and living by Divine virtues and commands and we should participate in it. 1.

(Rahaau) dwell on this and contemplate.

ਜਿਉ ਉਦਿਆਨ ਕੁਸਮ ਪਰਫੁਲਿਤ ਕਿਨਹਿ ਨ ਘ੍ਰਾਉ ਲਇਓ ॥  ਤੈਸੇ ਭ੍ਰਮਤ ਅਨੇਕ ਜੋਨਿ ਮਹਿ ਫਿਰਿ ਫਿਰਿ ਕਾਲ ਹਇਓ ॥੨॥

Ji▫o uḏi▫ān kusam parfuliṯ kinėh na gẖarā▫o la▫i▫o. Ŧaise bẖarmaṯ anek jon mėh fir fir kāl ha▫i▫o. ||2||

(Jiau) like (kusam) flowers (parphulit) blossom (udiaan) in the jungle but (kinah-i na) no one (laeio) enjoys their (ghraau) fragrance.

(Taisey) similarly – the creatures do not recognize the Divine virtues and commands present within the mind without the guru’sguidance and – (bhramat) keep wandering (mah-i) in (aneyk) numerous (jon-i) life forms (phir-i phir-i) repeatedly (kaal haeio) dying – to be born again and again. 2.

ਇਆ ਧਨ ਜੋਬਨ ਅਰੁ ਸੁਤ ਦਾਰਾ ਪੇਖਨ ਕਉ ਜੁ ਦਇਓ ॥  ਤਿਨ ਹੀ ਮਾਹਿ ਅਟਕਿ ਜੋ ਉਰਝੇ ਇੰਦ੍ਰੀ ਪ੍ਰੇਰਿ ਲਇਓ ॥੩॥

I▫ā ḏẖan joban ar suṯ ḏārā pekẖan ka▫o jo da▫i▫o.  Ŧin hī māhi atak jo urjẖe inḏrī parer la▫i▫o. ||3||

(Iaa) this (dhan) wealth, (joban) youth/good looks, (ar-u) and (sut) children and (daara) spouse (j-u) which the Creator gives (peykhan kau) to see/be with as part of the world-play.

Those (jo) who (urjhey) get entangled and (attak-i) stuck (hi maah-i) only with (tin hi) them, are (preyr-i laeio = motivated) lured (indri) the senses/physical pleasures – forgetting the Creator who gave those. 3.

ਅਉਧ ਅਨਲ ਤਨੁ ਤਿਨ ਕੋ ਮੰਦਰੁ ਚਹੁ ਦਿਸ ਠਾਟੁ ਠਇਓ ॥  ਕਹਿ ਕਬੀਰ ਭੈ ਸਾਗਰ ਤਰਨ ਕਉ ਮੈ ਸਤਿਗੁਰ ਓਟ ਲਇਓ ॥੪॥੧॥੮॥੫੯॥

A▫oḏẖ anal ṯan ṯin ko manḏar cẖahu ḏis ṯẖāt ṯẖa▫i▫o.  Kahi Kabīr bẖai sāgar ṯaran ka▫o mai saṯgur ot la▫i▫o. ||4||1||8||59||

(Tan-u) the body is like (mandar-u) a house (ko) made of (tin/ trin) grass and (audh) life is ever reducing like grass is consumed by (anal) fire; this is the (tthaatt-u tthaio = construction) situation (chah-u dis = four directions) around us i.e. everyone has to leave the world.

I have therefore (laeio) taken (ott) cover/support of i.e. placed myself in the care and obedience of, (satgur) the true guru to (taran kau) get across (bhai saagar) the world ocean of temptations, to the Creator. 4. 1. 8. 59.

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Note: The next Shabad uses soil and water required for plants to grow as metaphor for formation of the human body. The father’s semen has been called water and the mother’s ovary as the soil. The way the water along-with the seed put in the soil causes plants to grow, the semen fertilizes the female egg to create life.

ਗਉੜੀ ॥   ਪਾਨੀ ਮੈਲਾ ਮਾਟੀ ਗੋਰੀ ॥   ਇਸ ਮਾਟੀ ਕੀ ਪੁਤਰੀ ਜੋਰੀ ॥੧॥

Ga▫oṛī.   Pānī mailā mātī gorī.   Is mātī kī puṯrī jorī. ||1||

Gaurri. With the (maila = dirty/ turbid, paani = water) semen i.e. the father’s sperm and the (maatti = soil) ovarian egg of (goree) the female coming together, (putree/putlee = puppet) the body is (joree) formed with (is) this (maattee) clay. 1.

ਮੈ ਨਾਹੀ ਕਛੁ ਆਹਿ ਨ ਮੋਰਾ ॥   ਤਨੁ ਧਨੁ ਸਭੁ ਰਸੁ ਗੋਬਿੰਦ ਤੋਰਾ ॥੧॥ ਰਹਾਉ ॥

Mai nāhī kacẖẖ āhi na morā.   Ŧan ḏẖan sabẖ ras gobinḏ ṯorā. ||1|| rahā▫o.

Thus, making the body is Your play O Creator; (mai) I am (naahee) nothing and (kachh-u na) nothing (aah-i) is (mora) is mine.

(Tan-u, dhan-u) the body, wealth/belongings and (sabh-u) all (ras-u) objects of pleasures are (tora) Yours – given by You, (gobind) O Master of the universe. 1.

(Rahaau) dwell on this and contemplate.

ਇਸ ਮਾਟੀ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥   ਝੂਠਾ ਪਰਪੰਚੁ ਜੋਰਿ ਚਲਾਇਆ ॥੨॥

Is mātī mėh pavan samā▫i▫ā.   Jẖūṯẖā parpancẖ jor cẖalā▫i▫ā. ||2||

In (is) this body made of (maatti) dust, the Creator (samaaia) introduces (pavan = air) breath;

and thus creates (jhoottha = false) the perishable body of (parpanch) five elements) with IT’s (jor-i) powers but the mortal gets entangled in (parpanch-u) the world-play. 2.

Page 337

ਕਿਨਹੂ ਲਾਖ ਪਾਂਚ ਕੀ ਜੋਰੀ ॥   ਅੰਤ ਕੀ ਬਾਰ ਗਗਰੀਆ ਫੋਰੀ ॥੩॥

Kinhū lākẖ pāʼncẖ kī jorī.   Anṯ kī bār gagrī▫ā forī. ||3||

(Kinhoo) some (jori) gather wealth (lakh paanch = five lakhs) in millions,

but (baar) at the time of (ant = end) death (gagagreea) pitcher (phori) broken, i.e. the wealth is left behind. 3.

ਕਹਿ ਕਬੀਰ ਇਕ ਨੀਵ ਉਸਾਰੀ ॥   ਖਿਨ ਮਹਿ ਬਿਨਸਿ ਜਾਇ ਅਹੰਕਾਰੀ ॥੪॥੧॥੯॥੬੦॥

Kahi Kabīr ik nīv usārī.   Kẖin mėh binas jā▫e ahaʼnkārī. ||4||1||9||60||

Says Kabir: Your body (usaari) has been raised on (ik) one (neev) foundation i.e. the breath provided by the Creator.

But (ahankaari) you take pride in it; remember, it can (binas-i jaaey = be destroyed) perish (khin mah-i) in a moment. 4. 1. 9. 60.

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Note: The Shabad below mentions two young boys who displayed deep devotion and are called Bhagats or devotees in Hindu texts. Both were sons of kings. One of them named Dhru/Dhruv, when he was about five years old went and sat in the lap of his father. But his step-mother chided him and asked him to instead go and seek Divine blessings to deserve it. He took it seriously, left for the jungle and meditated for a long period when Vishnu appeared and blessed him. The second boy Prahlad was the son of the demon king Hiranyakashipu/Harnaakash who wanted everyone to worship him rather than the Almighty. The boy refused and persevered despite torture. Finally, Vishnu appeared as Narsimha – man-lion – and killed the king. Bhagat Kabir Ji exhorts people to remember the Almighty as these two young boys did with devotion.

ਗਉੜੀ ॥   ਰਾਮ ਜਪਉ ਜੀਅ ਐਸੇ ਐਸੇ ॥   ਧ੍ਰੂ ਪ੍ਰਹਿਲਾਦ ਜਪਿਓ ਹਰਿ ਜੈਸੇ ॥੧॥

Ga▫oṛī.   Rām japa▫o jī▫a aise aise.   Ḏẖarū par▫hilāḏ japi▫o har jaise. ||1||

Gaurri. (Jeea) O human being, I (japau) remember/obey (raam) the Almighty (aisey aisey) such,

(jaisey) as Dhru and Prahlad had faith in (har-i) the Almighty. 1.

ਦੀਨ ਦਇਆਲ ਭਰੋਸੇ ਤੇਰੇ ॥   ਸਭੁ ਪਰਵਾਰੁ ਚੜਾਇਆ ਬੇੜੇ ॥੧॥ ਰਹਾਉ ॥

Ḏīn ḏa▫i▫āl bẖarose ṯere.   Sabẖ parvār cẖaṛā▫i▫ā beṛe. ||1|| rahā▫o.

O Almighty You are (daiaal) compassionate to (deen) the poor/hapless; with (bharosey) faith (teyrey = yours) in You,

I have (charraaia) caused to board (berrey) the ship i.e. placed in Your obedience, (sabh-u) all my (parvaar-u = family) organs and mind. 1.

(Rahaau) dwell on this and contemplate.

ਜਾ ਤਿਸੁ ਭਾਵੈ ਤਾ ਹੁਕਮੁ ਮਨਾਵੈ ॥   ਇਸ ਬੇੜੇ ਕਉ ਪਾਰਿ ਲਘਾਵੈ ॥੨॥

Jā ṯis bẖāvai ṯā hukam manāvai.   Is beṛe ka▫o pār lagẖāvai. ||2||

O my mind, (ja) when (tis) IT (bhaavai) is so pleased, the Master (manaavai = cause to obey) enables to obey (hukam-u) Divine commands.

And (laghaavai) takes (is) this (beyrrey kau) ship – with that person – (paar-i) across i.e. it is with Divine grace that faith bears fruit taking one across the world ocean. 2.

ਗੁਰ ਪਰਸਾਦਿ ਐਸੀ ਬੁਧਿ ਸਮਾਨੀ ॥   ਚੂਕਿ ਗਈ ਫਿਰਿ ਆਵਨ ਜਾਨੀ ॥੩॥

Gur parsāḏ aisī buḏẖ samānī.   Cẖūk ga▫ī fir āvan jānī. ||3||

(Aisi) such (budh-i = intellect) understanding (samaani = enters) comes to mind (parsaadi) with the grace/guidance (gur) of the guru.

(Phir-i) then (aavan = coming) births and (jaani = going) deaths (chook-i gaee = finish) end i.e. one who lives by Divine commands does not reincarnate. 3.

ਕਹੁ ਕਬੀਰ ਭਜੁ ਸਾਰਿਗਪਾਨੀ ॥   ਉਰਵਾਰਿ ਪਾਰਿ ਸਭ ਏਕੋ ਦਾਨੀ ॥੪॥੨॥੧੦॥੬੧॥

Kaho Kabīr bẖaj sārigpānī.   Urvār pār sabẖ eko ḏānī. ||4||2||10||61||

Says Kabir: (Bhaj-u) remember/obey (saarig-paani = provider of water to the rain bird) the Almighty fulfiller of wishes.

IT is (eyko) the sole (daani = donor) benefactor (sabh) of all (urvaar = this end) in the world and (paar = another end) the hereafter. 4. 2. 10. 61.

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ਗਉੜੀ ੯ ॥  ਜੋਨਿ ਛਾਡਿ ਜਉ ਜਗ ਮਹਿ ਆਇਓ ॥   ਲਾਗਤ ਪਵਨ ਖਸਮੁ ਬਿਸਰਾਇਓ ॥੧॥

Ga▫oṛī 9.  Jon cẖẖād ja▫o jag mėh ā▫i▫o.   Lāgaṯ pavan kẖasam bisrā▫i▫o. ||1||

Baani of Bhagat Kabir Ji in Raga Gaurri to be sung to the ninth beat. (Chhaadd-i) leaving (jon-i) the mother’s womb, (jau) when the mortal (aaio) comes (mah-i) in (jag) the world.  

As soon as (pavan = air) the family atmosphere (lagat) touches him/her, s/he (bisraaio) forgets (khasam-u = Master) the Creator i.e. the foetus remembers the Creator but on birth, influence of the world-play – pampering etc. – makes him/her forget the Creator. 1.

ਜੀਅਰਾ ਹਰਿ ਕੇ ਗੁਨਾ ਗਾਉ ॥੧॥ ਰਹਾਉ ॥

Jī▫arā har ke gunā gā▫o. ||1|| rahā▫o.

(Jeearaa) o human, (gaau = sing) praise and emulate (guna) virtues (key) of (har-i) the Creator. 1.

(Rahaau) dwell on this and contemplate.

ਗਰਭ ਜੋਨਿ ਮਹਿ ਉਰਧ ਤਪੁ ਕਰਤਾ ॥   ਤਉ ਜਠਰ ਅਗਨਿ ਮਹਿ ਰਹਤਾ ॥੨॥

Garabẖ jon mėh uraḏẖ ṯap karṯā.   Ŧa▫o jaṯẖar agan mėh rahṯā. ||2||

While (mah-i) in (garabh jon-i) the mother’s womb you were, and (karta) performed (tap-u = austerity) being in difficult state of (uradh) upside down.

With the Creator’s grace/system you (rahta = remained) develped (mah-i) in (agan-i = fire) the heat of (jatthar) the womb. 2.

ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਭ੍ਰਮਿ ਆਇਓ ॥   ਅਬ ਕੇ ਛੁਟਕੇ ਠਉਰ ਨ ਠਾਇਓ ॥੩॥

Lakẖ cẖa▫orāsīh jon bẖaram ā▫i▫o.   Ab ke cẖẖutke ṯẖa▫ur na ṯẖā▫i▫o. ||3||

(Bhram-i) having been through (lakh chauraaseeh = 84 lakh) in 8.4 million (jon-i) life forms, you (aaio = came to) got human birth – this is the opportunity to unite with the Creator.

(Chhuttkey = separated) failing to unite (ab key) this time, there will be no (tthaur tthaaiau) place – with the Creator for you, i.e. you will not unite with the Creator, and continue in cycles of reincarnation. 3

ਕਹੁ ਕਬੀਰ ਭਜੁ ਸਾਰਿਗਪਾਨੀ ॥   ਆਵਤ ਦੀਸੈ ਜਾਤ ਨ ਜਾਨੀ ॥੪॥੧॥੧੧॥੬੨॥

Kaho Kabīr bẖaj sārigpānī.   Āvaṯ ḏīsai jāṯ na jānī. ||4||1||11||62||

Says Kabir: (Bhaj-u) remember (saarigpaani = provider of water to the rain bird) the Sustainor Almighty,

who is neither (deesai) seen coming nor (jaani) goes i.e. is Eternal. 4. 1. 11. 62.

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ਗਉੜੀ ਪੂਰਬੀ ॥  ਸੁਰਗ ਬਾਸੁ ਨ ਬਾਛੀਐ ਡਰੀਐ ਨ ਨਰਕਿ ਨਿਵਾਸੁ ॥  ਹੋਨਾ ਹੈ ਸੋ ਹੋਈ ਹੈ ਮਨਹਿ ਨ ਕੀਜੈ ਆਸ ॥੧॥

Ga▫oṛī pūrbī.  Surag bās na bācẖẖī▫ai darī▫ai na narak nivās.  Honā hai so ho▫ī hai manėh na kījai ās. ||1||

Bani in Raga Gaurri Poorbi. We should neither (baachheeai) seek to (baas-u) stay in (surag) heaven nor (ddareeai) be afraid of (nivaas-i = stay) being (narak-i) in hell i.e. we should neither look forward to union with the Creator nor being put in cycles of reincarnation – this happens by Divine will, hence obey the Creator.

Whatever (hona) is to happen (hoee hai) shall happen; (na keejai) do not have any (aas) wishes (manah-i) in the mind. 1.

ਰਮਈਆ ਗੁਨ ਗਾਈਐ ॥   ਜਾ ਤੇ ਪਾਈਐ ਪਰਮ ਨਿਧਾਨੁ ॥੧॥ ਰਹਾਉ ॥

Rama▫ī▫ā gun gā▫ī▫ai.   Jā ṯe pā▫ī▫ai param niḏẖān. ||1|| rahā▫o.

O my mind, let us (gaaeeai = sing) praise and emulate (gun) virtues (ramaeeaa) of the all-pervasive Master.

(Ja tey) by which one (paaeeai) obtains (param) the supreme (nidhaan-u) treasure – of Divine virtues which facilitate union with the Creator. 1.

(Rahaau) dwell on this and contemplate.

ਕਿਆ ਜਪੁ ਕਿਆ ਤਪੁ ਸੰਜਮੋ ਕਿਆ ਬਰਤੁ ਕਿਆ ਇਸਨਾਨੁ ॥   ਜਬ ਲਗੁ ਜੁਗਤਿ ਨ ਜਾਨੀਐ ਭਾਉ ਭਗਤਿ ਭਗਵਾਨ ॥੨॥

Ki▫ā jap ki▫ā ṯap sanjamo ki▫ā baraṯ ki▫ā isnān.   Jab lag jugaṯ na jānī▫ai bẖā▫o bẖagaṯ bẖagvān. ||2||

(Kiaa = what) of what use i.e. of no use is practice of (jap-u) recitation of mantras, (tap-u) austerity (barat-u) fast and (isnaan-u = bath) visits to places of pilgrimage.

(Jab lag-u) as along as we do not (jaaneeai) know (jugat-i) the method of (bhagat-i) devotion i.e. obedience to Divine commands which can earn us (bhaau) love/acceptability of (bhagvaan) the Almighty. 2.

ਸੰਪੈ ਦੇਖਿ ਨ ਹਰਖੀਐ ਬਿਪਤਿ ਦੇਖਿ ਨ ਰੋਇ ॥  ਜਿਉ ਸੰਪੈ ਤਿਉ ਬਿਪਤਿ ਹੈ ਬਿਧ ਨੇ ਰਚਿਆ ਸੋ ਹੋਇ ॥੩॥

Sampai ḏekẖ na harkẖī▫ai bipaṯ ḏekẖ na ro▫e.  Ji▫o sampai ṯi▫o bipaṯ hai biḏẖ ne racẖi▫ā so ho▫e. ||3||

We should neither be (harkheeai) elated (deykhi) to see (sampai) wealth nor (roey) wail (deykhi = seeing) in the face of (bipat) adversity i.e. we should have fortitude.

(Jiau) like (sampai) wealth is transitory (tiau) so is (bipat-i) adversity; whatever is (rachia = created) written (bidh/bidhaata ney) the Creator – based on our deeds – (so) that shall (hoey) happen – naturally. 3.

ਕਹਿ ਕਬੀਰ ਅਬ ਜਾਨਿਆ ਸੰਤਨ ਰਿਦੈ ਮਝਾਰਿ ॥  ਸੇਵਕ ਸੋ ਸੇਵਾ ਭਲੇ ਜਿਹ ਘਟ ਬਸੈ ਮੁਰਾਰਿ ॥੪॥੧॥੧੨॥੬੩॥

Kahi Kabīr ab jāni▫ā sanṯan riḏai majẖār.  Sevak so sevā bẖale jih gẖat basai murār. ||4||1||12||63||

Says Kabir: I have (ab) now (jaania) understood that (santan) the saints have this principle (majhaar-i) in their (ridai) mind.

Those (seyvak = servants) devotees and their (seyva = service) way of life are (bhaley) virtuous (jih) in whose (ghatt) minds, (muraar-i) the Master (vasai) abides/is remembered i.e. who conform to Divine virtues and commands. 4. 1. 12. 63.

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ਗਉੜੀ ॥  ਰੇ ਮਨ ਤੇਰੋ ਕੋਇ ਨਹੀ ਖਿੰਚਿ ਲੇਇ ਜਿਨਿ ਭਾਰੁ ॥  ਬਿਰਖ ਬਸੇਰੋ ਪੰਖਿ ਕੋ ਤੈਸੋ ਇਹੁ ਸੰਸਾਰੁ ॥੧॥

Ga▫oṛī.  Re man ṯero ko▫e nahī kẖincẖ le▫e jin bẖār.  Birakẖ basero pankẖ ko ṯaiso ih sansār. ||1||

Gauri. O my mind, (koey nahi) none of (teyro) your relatives (jin-i) whose (bhaar-u) load you (khinch-i laey) pull, will help you i.e. no one is supp0rt of anyone forever.

Treat (ih-u) this (sansaar-u) world (taiso) like (birakh) a tree is (baseyro) the resting place (ko) of (pankh-i) the birds – which come for the night and leave i.e. do not have attachments. 1.

ਰਾਮ ਰਸੁ ਪੀਆ ਰੇ ॥   ਜਿਹ ਰਸ ਬਿਸਰਿ ਗਏ ਰਸ ਅਉਰ ॥੧॥ ਰਹਾਉ ॥

Rām ras pī▫ā re.   Jih ras bisar ga▫e ras a▫or. ||1|| rahā▫o.

I have (peeaa = drank) tasted (raam) Divine (ras-u) the elixir, i.e. experienced conformance to Divine virtues and commands.

(Jih) by which experience, (aur) other (ras) pleasures (bisar-i gaey) are forgotten, i.e. peace obtained by conformance to Divine virtues and commands is not obtained in any other way. 1.

(Rahaau) dwell on this and contemplate.

ਅਉਰ ਮੁਏ ਕਿਆ ਰੋਈਐ ਜਉ ਆਪਾ ਥਿਰੁ ਨ ਰਹਾਇ ॥   ਜੋ ਉਪਜੈ ਸੋ ਬਿਨਸਿ ਹੈ ਦੁਖੁ ਕਰਿ ਰੋਵੈ ਬਲਾਇ ॥੨॥

A▫or mu▫e ki▫ā ro▫ī▫ai ja▫o āpā thir na rahā▫e.  Jo upjai so binas hai ḏukẖ kar rovai balā▫e. ||2||

(Kiaa) why should we (roeeai) wail on (aur) someone else’s death, (jau) if (aapa) we ourselves are not (rahaaey-i) to remain (thir) permanent?

We should realise that (jo) whatever (upjai) is created (so) that (hai) is (binas-i) perishable; I will not cry – as is the idiom – (balaaey-i) let the intended cause of suffering (rovai) wail in (dukh-u kar-i) grief – for it has no ffect on me. 2.

ਜਹ ਕੀ ਉਪਜੀ ਤਹ ਰਚੀ ਪੀਵਤ ਮਰਦਨ ਲਾਗ ॥  ਕਹਿ ਕਬੀਰ ਚਿਤਿ ਚੇਤਿਆ ਰਾਮ ਸਿਮਰਿ ਬੈਰਾਗ ॥੩॥੨॥੧੩॥੬੪॥

Jah kī upjī ṯah racẖī pīvaṯ marḏan lāg.  Kahi Kabīr cẖiṯ cẖeṯi▫ā rām simar bairāg. ||3||2||13||64||

It is natural that the cause/attachments to the world-play with (jah) which one (upji = created) is reborn, the attention is (rachi) put on (tah) that; one (peevat) drinks what one (mardan laag) is addicted/attached to, i.e. one acts by one’s nature formed by past experiences/deeds.

Says Kabir: O human, (simar-i) remember (raam) the Almighty with (biraag = yearning) love (cheytiaa) keeping IT (chit-i) in mind – so as to unite with the Almighty and not be reborn. 3. 2. 13. 64.

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Note: The Shabad below uses a wife looking forward to her husband’s homecoming as a metaphor for the human mind hoping to find the Creator within.

ਰਾਗੁ ਗਉੜੀ ॥  ਪੰਥੁ ਨਿਹਾਰੈ ਕਾਮਨੀ ਲੋਚਨ ਭਰੀ ਲੇ ਉਸਾਸਾ ॥  ਉਰ ਨ ਭੀਜੈ ਪਗੁ ਨਾ ਖਿਸੈ ਹਰਿ ਦਰਸਨ ਕੀ ਆਸਾ ॥੧॥

Rāg ga▫oṛī. Panth nihārai kāmnī locẖan bẖarī le usāsā.  Ur na bẖījai pag nā kẖisai har ḏarsan kī āsā. ||1||

Baani of Bhagat Kabir Ji in Raga Gaurri. Like (kaamni) the wife (nihaarai = sees) watches (panth) the path – on which her husband is to come – with her (lochan) eyes and (bhari ley usaasa) heaving sighs of expectation.

Similarly, a seeker’s (ur) mind (na bheejai) satisfied without vision of the Almighty and; (pag-u) his/her feet do not (khisai) slip i.e. s/he remains steadfast in seeking fulfilment of (aasa) the wish to have (darsan) vision of (har-i) the Creator. 1.

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ਉਡਹੁ ਨ ਕਾਗਾ ਕਾਰੇ ॥   ਬੇਗਿ ਮਿਲੀਜੈ ਅਪੁਨੇ ਰਾਮ ਪਿਆਰੇ ॥੧॥ ਰਹਾਉ ॥

Udahu na kāgā kāre.   Beg milījai apune rām pi▫āre. ||1|| rahā▫o.

People believe that if a crow comes and sits on the para-pit of the house then someone is coming to that home and the crow flies away when someone arrives. The yearning soul-wife says: O (kaarey) black crow why don’t you (uddah-u) fly away i.e. she is waiting for the moment when her husband arrives and the crow flies away.

I wish to (mileejai) meet (apuney = own) my (piaarey) beloved (raam) Master (beyg-i) quickly. 1.

(Rahaau) dwell on this and contemplate on this.

ਕਹਿ ਕਬੀਰ ਜੀਵਨ ਪਦ ਕਾਰਨਿ ਹਰਿ ਕੀ ਭਗਤਿ ਕਰੀਜੈ ॥  ਏਕੁ ਆਧਾਰੁ ਨਾਮੁ ਨਾਰਾਇਨ ਰਸਨਾ ਰਾਮੁ ਰਵੀਜੈ ॥੨॥੧॥੧੪॥੬੫॥

Kahi Kabīr jīvan paḏ kāran har kī bẖagaṯ karījai.  Ėk āḏẖār nām nārā▫in rasnā rām ravījai. ||2||1||14||65||

Says Kabir: (Kareejai = do) engage in (bhagat-i) devotion/obedience to commands of (har-i) the Creator (kaaran = for the sake of) to obtain (pad) the state of (jeevan = life) not falling prey to vices, and thus find the Creator.

Take only (eyk-u) one (aadhhar-u) support – of (naam-u) commands of (naaraain) the Master in life – i.e. lead your life according to Naam, and (raveejai) remember (raam-u) the Creator praising Divine virtues with (rasna) the tongue. 2. 1. 14. 65.

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.

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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.

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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.