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.