SGGS pp 341-343 Gaurri Baavan Akhri Kabir Ji 24-45.

ਦਦਾ ਦੇਖਿ ਜੁ ਬਿਨਸਨਹਾਰਾ ॥ਜਸ ਅਦੇਖਿ ਤਸ ਰਾਖਿ ਬਿਚਾਰਾ ॥ਦਸਵੈ ਦੁਆਰਿ ਕੁੰਚੀ ਜਬ ਦੀਜੈ ॥ਤਉ ਦਇਆਲ ਕੋ ਦਰਸਨੁ ਕੀਜੈ ॥੨੪॥

Ḏaḏā ḏekẖ jo binsanhārā Jas aḏekẖ ṯas rākẖ bicẖārā Ḏasvai ḏu▫ār kuncẖī jab ḏījai Ŧa▫o ḏa▫i▫āl ko ḏarsan kījai ||24||

Dadaa. All (j-u) that we (deykhi) see i.e. all physical existence, is (binsanhaara) perishable, but the mortal pays attention only to it.
O human being, you should (raakh-i) keep your (bichaara = reflection) thoughts on (tas) that Creator (jas) who is (adeykh) invisible/formless – hidden within you.
(Jab) when the guru (deejai = gives) applies (kunji) the key (dasam duaar-i = tenth gate) to the locked mind, i.e. enlightens the mind.

(Tab) then we (darsan-u keejai = see) obtain vision of (daiaal) the beneficent Almighty within. 24.

ਧਧਾ ਅਰਧਹਿ ਉਰਧ ਨਿਬੇਰਾ ॥ਅਰਧਹਿ ਉਰਧਹ ਮੰਝਿ ਬਸੇਰਾ ॥ਅਰਧਹ ਛਾਡਿ ਉਰਧ ਜਉ ਆਵਾ ॥ਤਉ ਅਰਧਹਿ ਉਰਧ ਮਿਲਿਆ ਸੁਖ ਪਾਵਾ ॥੨੫॥
Ḏẖaḏẖā arḏẖahi uraḏẖ niberā Arḏẖahi urḏẖah manjẖ baserā Arḏẖah cẖẖād uraḏẖ ja▫o āvā Ŧa▫o arḏẖahi uraḏẖ mili▫ā sukẖ pāvā ||25||

Dhadhaa. The conflict between (ardhah-i) lower instincts and (uradh = high) spiritual consciousness/God is (nibeyra) settled when (ardhah) lower instincts (baseyra = abode) merge in (urdhah) God.

This is how: (Jau) when one (chaadd-i) forsakes (ardhah) lower instincts and (aava) comes to (uradh) God. Then one (paava) experiences (sukh) peace by (ardhah-i) lower instincts (miliaa = merging) dissolving and the mind (miliaa) finding the Almighty. 25.

ਨੰਨਾ ਨਿਸਿ ਦਿਨੁ ਨਿਰਖਤ ਜਾਈ ॥ਨਿਰਖਤ ਨੈਨ ਰਹੇ ਰਤਵਾਈ ॥ਨਿਰਖਤ ਨਿਰਖਤ ਜਬ ਜਾਇ ਪਾਵਾ ॥ਤਬ ਲੇ ਨਿਰਖਹਿ ਨਿਰਖ ਮਿਲਾਵਾ ॥੨੬॥
Nannā nis ḏin nirkẖaṯ jā▫īNirkẖaṯ nain rahe raṯvā▫ī Nirkẖaṯ nirkẖaṯ jab jā▫e pāvā Ŧab le nirkẖahi nirakẖ milāvā ||26||

Nanaa. A seeker’s (nis) nights and (din) days (jaaee = go) are spent (nirkhat = looking for) to find the Almighty.
(Nirkhat) with this gaze (nain) the eyes (rahey) become (ratvaaee) red – the color of love i.e. with continuous remembrance of the Creator’s virtues, the mind develops deep yearning for the Master.
(Jab) when with (nirkhat nirkhat = continuous looking) continuous search one (jaaey = goes) succeeds in (paava) finding the Almighty.
(Tab) then (nirakh = being searched) God (ley = takes) accepts (nirkhah-i) the seeker (milaava) in union with self, i.e. the seeker and God become one. 26.

ਪਪਾ ਅਪਰ ਪਾਰੁ ਨਹੀ ਪਾਵਾ ॥ਪਰਮ ਜੋਤਿ ਸਿਉ ਪਰਚਉ ਲਾਵਾ ॥ਪਾਂਚਉ ਇੰਦ੍ਰੀ ਨਿਗ੍ਰਹ ਕਰਈ ॥ਪਾਪੁ ਪੁੰਨੁ ਦੋਊ ਨਿਰਵਰਈ ॥੨੭॥
Papā apar pār nahī pāvā Param joṯ si▫o parcẖa▫o lāvā Pāʼncẖa▫o inḏrī nigrėh kar▫ī Pāp punn ḏo▫ū nirvar▫ī ||27||

Pappa The Almighty is (apar = no far end) Infinite; one (na) cannot (paava) find/know IT’s (paar-u = other end) boundaries/capabilities.
one can only (parchau laava = acquaint with) know IT as (param) the Supreme (jot-i = light) Spirit – by reflecting on IT’s virtues.
and one who has Divine virtues in mind, (nigrah karaee) controls (paanchau) the five (indri) sensory organs – eyes/sight, ears/sound, nose/smell, tongue/taste and skin/touch – from being tempted by the world-play.
With the sensory organs controlled by fixing consciousness on Divine virtues, one does no wrong and (nirvar-i/nivrai) sheds the idea of (doubt) both (paap-u) sins and (pun-u) meritorious acts i.e. one lives by virtues and not based on superstitions. 27.

Note: The next verse uses the phenomenon of a fruit tree first bearing flowers, which become fruits, as metaphor for spiritual knowledge and rituals. In order to understand this let us see a verse by Bhagat Ravidas, who says:

ਫਲ ਕਾਰਨ ਫੂਲੀ ਬਨਰਾਇ ॥ ਫਲੁ ਲਾਗਾ ਤਬ ਫੂਲੁ ਬਿਲਾਇ ॥ ਗਿਆਨੈ ਕਾਰਨ ਕਰਮ ਅਭਿਆਸੁ ॥ ਗਿਆਨੁ ਭਇਆ ਤਹ ਕਰਮਹ ਨਾਸੁ ॥੩॥ ਰਵਿਦਾਸ, ਪੰ ੧੧੬੭

phal kaaran phooli banraai; bal laaga tab phool bilaa-e; giaanai kaaran karam abhiaas; giaan bhaiaa tah karmah naas 3. Ravidas, p 1167

(Kaaran) for the sake of producing (phal) fruits, (banraaey = vegetation) nature first (phooli)  makesflowers;
when (phal) the fruit (laaga = attached) forms, then (phool) the flower (bilaaey) is shed.
similarly people (abhiaas-u = practice) perform (karam) rituals (kaaran) for the sake (giaanai) of Divine knowledge;
but once (giaan-u = knowledge) experience is obtained, (karmah) rituals are (naas = destroyed) no longer needed.

Now on to the Verse:

ਫਫਾ ਬਿਨੁ ਫੂਲਹ ਫਲੁ ਹੋਈ ॥ਤਾ ਫਲ ਫੰਕ ਲਖੈ ਜਉ ਕੋਈ ॥ਦੂਣਿ ਨ ਪਰਈ ਫੰਕ ਬਿਚਾਰੈ ॥ਤਾ ਫਲ ਫੰਕ ਸਭੈ ਤਨ ਫਾਰੈ ॥੨੮॥
Fafā bin fūlah fal ho▫ī Ŧā fal fank lakẖai ja▫o ko▫ī Ḏūṇ na par▫ī fank bicẖārai Ŧā fal fank sabẖai ṯan fārai ||28||

Phapha. (Phal-u) the fruit (hoee = happens) grows (bin-u) without (phoolah) the flower, i.e. rituals and living by Divine virtues do not go together.
but this happens (ta jau) only if (koee) someone (lakhai) looks at/tastes (phank) the slices of (phal) the fruit, i.e. reflects on Divine virtues.
one who (bichaarai – reflects on) tastes the (phank) slices i.e. reflects on Divine virtues, s/he (na) does not (paraee) fall into (doon-i) dualism i.e. looks to none else;
and sees the same (phal phank = slices of fruit) spirit (phaarai = cutting into) pervading (sabhai) in all (tan) bodies i.e. sees the One Creator in every one. 28.

Note: The next verse uses the terms ਬਿੰਦ (bind) and ਬਿੰਦਹਿ (bindeh). Bind has many meanings like a little bit, full stop or period, male semen, a drop and knowledge/understanding. Out of these the last one seems to fit in this Shabad. So Bind is the One who is to be known and Bindah means ‘seeking’ or trying to know. The third Guru uses Bind thus:

ਸੋ ਬ੍ਰਾਹਮਣੁ ਬ੍ਰਹਮੁ ਜੋ ਬਿੰਦੇ ਹਰਿ ਸੇਤੀ ਰੰਗਿ ਰਾਤਾ ॥ ੩ ੬੮

So brahman brahm Jo bindey har setiy rang raata. M: 3, p 68.

A Brahmin is (so) that who understands Brahm-u/the Creator, i.e. recognizes Divine virtues within, and is imbued with the Creator’s love.

Now on to the verse

ਬਬਾ ਬਿੰਦਹਿ ਬਿੰਦ ਮਿਲਾਵਾ ॥ਬਿੰਦਹਿ ਬਿੰਦਿ ਨ ਬਿਛੁਰਨ ਪਾਵਾ ॥ਬੰਦਉ ਹੋਇ ਬੰਦਗੀ ਗਹੈ ॥ਬੰਦਕ ਹੋਇ ਬੰਧ ਸੁਧਿ ਲਹੈ ॥੨੯॥
Babā binḏėh binḏ milāvā Binḏėh binḏ na bicẖẖuran pāvā Banḏa▫o ho▫e banḏagī gahai. Banḏak ho▫e banḏẖ suḏẖ lahai ||29||

Babaa. (Bindah-i) one wishing to know (milaava) finds the one (bind) being sought i.e. the seeker finds the Creator within. ======

then (bindah-i)  (bind-i)    (na) cannot (paava) be (bichhuran) separated i.e. once the seeker experiences the Almighty within, s/he never wants to be without that experience.
S/he then wants to (hoey) become (bandau) a servant/devotee and (gahai = hold on to) ever lives (bandgi) obedience of Divine commands;
once s/he (hoey) becomes (bandak) a servant/worshipper, the Almighty (lahai) takes (sudh-i) care of him/her as (bandh = relative) IT’s own. 29.

Page 342

ਭਭਾ ਭੇਦਹਿ ਭੇਦ ਮਿਲਾਵਾ ॥ਅਬ ਭਉ ਭਾਨਿ ਭਰੋਸਉ ਆਵਾ ॥ਜੋ ਬਾਹਰਿ ਸੋ ਭੀਤਰਿ ਜਾਨਿਆ ॥ਭਇਆ ਭੇਦੁ ਭੂਪਤਿ ਪਹਿਚਾਨਿਆ ॥੩੦॥
Bẖabẖā bẖeḏėh bẖeḏ milāvā Ab bẖa▫o bẖān bẖarosa▫o āvā Jo bāhar so bẖīṯar jāni▫ā Bẖa▫i▫ā bẖeḏ bẖūpaṯ pėhcẖāni▫ā ||30||

Bhabhaa. The Almighty is (milaava) found by (bheydah-i = piercing) destroying (bheyd) the differences i.e. the Almighty is found within by emulating Divine virtues and becoming like the Master.
(ab) now – by obeying Divine commands – (bhau) fear (bhaan-i = breaks) goes and (bharosau) faith (aava = comes) develops i.e. instead of remembering the Almighty out of fear, one loves IT – and the mind wants to be in Divine care.
the Master (Jo) who (jaania) was considered/thought to be (baahar-i) outside, (so) that is now seen (bheetar) within;
this way the seeker (bhaiaa) becomes like (bheyd-u) the mysterious (bhoopat-i = king) Almighty and (pahichaania) recognizes IT within. 30.

ਮਮਾ ਮੂਲ ਗਹਿਆ ਮਨੁ ਮਾਨੈ ॥ਮਰਮੀ ਹੋਇ ਸੁ ਮਨ ਕਉ ਜਾਨੈ ॥ਮਤ ਕੋਈ ਮਨ ਮਿਲਤਾ ਬਿਲਮਾਵੈ ॥ਮਗਨ ਭਇਆ ਤੇ ਸੋ ਸਚੁ ਪਾਵੈ ॥੩੧॥
Mamā mūl gahi▫ā man mānai Marmī ho▫e so man ka▫o jānai Maṯ ko▫ī man milṯā bilmāvai Magan bẖa▫i▫ā ṯe so sacẖ pāvai ||31||

Mamaa. (Man) the mind (maanai) believes by (gahia = holding) sticking to (mool= roots) the essence i.e. the mind can be still only by faith in the One Creator.
(marmi hoey) one who knows this mystery, (s-u) that person (jaanai) knows (man kau) the mind i.e. the Almighty is within the mind.
(mat) let not (koee) any one (bilmaavai) delay the experience of (man) the mind (milta) finding the Creator within i.e. should not remain engrossed in the world-play,
because only (bhaia) by being (magan) absorbed (so) the mind (paavai) finds (sach-u) the Eternal Master within. 31.

ਮਮਾ ਮਨ ਸਿਉ ਕਾਜੁ ਹੈ ਮਨ ਸਾਧੇ ਸਿਧਿ ਹੋਇ ॥ਮਨ ਹੀ ਮਨ ਸਿਉ ਕਹੈ ਕਬੀਰਾ ਮਨ ਸਾ ਮਿਲਿਆ ਨ ਕੋਇ ॥੩੨॥
Mamā man si▫o kāj hai man sāḏẖe siḏẖ ho▫e Man hī man si▫o kahai kabīrā man sā mili▫ā na ko▫e ||32||

Mamaa. Every (kaaj = work) thing is done (siau = with) through (man) the mind; by (saadhey = controlling) putting the mind on the right track, (sidh-i) success  === accomplish (hoey = happens) is achieved i.e. the purpose of human birth for the soul to unite with the Creator is achieved.
Says Kabir: My mind (kahai = says) instructs the mind (man hi) within itself; I have not (milia) found (koey) any one (sa) like (man) the mind i.e. how I wish everyone looks within him/her-self to seek Divine guidance. 32.

This is explained further.

ਇਹੁ ਮਨੁ ਸਕਤੀ ਇਹੁ ਮਨੁ ਸੀਉ ॥ਇਹੁ ਮਨੁ ਪੰਚ ਤਤ ਕੋ ਜੀਉ ॥ਇਹੁ ਮਨੁ ਲੇ ਜਉ ਉਨਮਨਿ ਰਹੈ ॥ਤਉ ਤੀਨਿ ਲੋਕ ਕੀ ਬਾਤੈ ਕਹੈ ॥੩੩॥
Ih man sakṯī ih man sī▫o Ih man pancẖ ṯaṯ ko jī▫o Ih man le ja▫o unman rahai Ŧa▫o ṯīn lok kī bāṯai kahai ||33||

Depending on how it is engaged, (ih-u) this mind can have (sakti) material nature or (siau = siv) be absorbed in the Almighty Divine
or it becomes -====like a (jeeo) mortal of (panch) five (tat) elements – the physical body i.e. the mind is influenced by the experience of sensory organs.
(jau) if one (ley) gets hold of the mind – keeps away from temptations of the world-play, and (rahai unman) remains connected ====with the Creator; then s/he (baata kahai) talks of the Master of (teen lok = three worlds) the whole universe i.e. praises no gods/goddesses. 33. Can describe Divine experience

ਯਯਾ ਜਉ ਜਾਨਹਿ ਤਉ ਦੁਰਮਤਿ ਹਨਿ ਕਰਿ ਬਸਿ ਕਾਇਆ ਗਾਉ ॥ਰਣਿ ਰੂਤਉ ਭਾਜੈ ਨਹੀ ਸੂਰਉ ਥਾਰਉ ਨਾਉ ॥੩੪॥
Ya▫yā ja▫o jānėh ṯa▫o ḏurmaṯ han kar bas kā▫i▫ā gā▫o Raṇ rūṯa▫o bẖājai nahī sūra▫o thāra▫o nā▫o ||34||

Yayyaa. (Jau) if you wish to (jaanah-i = know) find the Creator (tau) then (han-i kar-i = destroy) shed (durmat-i) evil counsel/thoughts by (bas-i kar-i) controlling (kaaia) the body which is like (gaau) a village – inhabited by the sensory organs i.e. only by overcoming the temptations in the world-play as experienced by the sensory organs, can the Creator be experienced within.
you can do it; (thaarau) your (naau) name is (soorau) a warrior (rootau) engaged in (ran-i) the battlefield of life and a warrior (nahi) does not (bhaajai) run away from battle i.e. the capabilities to fight and overcome vices have been given by the Creator and are within you in the form of Divine virtues and commands. 34.

ਰਾਰਾ ਰਸੁ ਨਿਰਸ ਕਰਿ ਜਾਨਿਆ ॥ਹੋਇ ਨਿਰਸ ਸੁ ਰਸੁ ਪਹਿਚਾਨਿਆ ॥ਇਹ ਰਸ ਛਾਡੇ ਉਹ ਰਸੁ ਆਵਾ ॥ਉਹ ਰਸੁ ਪੀਆ ਇਹ ਰਸੁ ਨਹੀ ਭਾਵਾ ॥੩੫॥
Rārā ras niras kar jāni▫ā Ho▫e niras so ras pėhcẖāni▫ā Ih ras cẖẖāde uh ras āvā Uh ras pī▫ā ih ras nahī bẖāvā ||35||

Raaraa. One who (kar-i jaania) finds considers (ras) transitory pleasures as (niras) distasteful, tasteless.
s/he (hoey) becomes (niras = not enjoying) disinterested repulsive to the objects of transitory pleasures and (pachaani) recognizes (s-u = that) the Divine (ras-u) experience source of lasting pleasure i.e. the experience of living by Divine virtues and commands which provide peace and make one free of all worries.
when (ih) these (ras) interests pleasures (chhaadey) are forsakes, (auh) that lasting (ras-u) pleasure (aava = comes) is experienced;
once one (peea) drinks (auh) that (ras) elixir i.e. experiences Divine virtues, (ih) this (ras-u) elixir that gives transitory kick (nahi) is not (bhaava) liked pleasing for him/her any more. 35.

ਲਲਾ ਐਸੇ ਲਿਵ ਮਨੁ ਲਾਵੈ ॥   ਅਨਤ ਨ ਜਾਇ ਪਰਮ ਸਚੁ ਪਾਵੈ ॥  ਅਰੁ ਜਉ ਤਹਾ ਪ੍ਰੇਮ ਲਿਵ ਲਾਵੈ ॥   ਤਉ ਅਲਹ ਲਹੈ ਲਹਿ ਚਰਨ ਸਮਾਵੈ ॥੩੬॥

Lalā aise liv man lāvai.   Anaṯ na jā▫e param sacẖ pāvai.  Ar ja▫o ṯahā parem liv lāvai.   Ŧa▫o alah lahai lėh cẖaran samāvai. ||36||

Lalaa. One should (liv laavai) focus attention (man-u) of the mind (aisey) such that

it (na) does not (jaaey = go) wander anywhere (anat) else; with this, the mind can (paavai = receive) understand (param) the Supreme (sach-u) Truth i.e. virtues of the Eternal Almighty within.

(Ar-u) and (jau) if – once having found – (liv laavai) focuses his/her attention (taha) on them (preym = love) devotedly,

(Tau) then s/he (lahai) finds (Allah) the Almighty and (lah-i) having found, (samaavai) gets absorbed (charan = feet) through complete submission. 36.

Note: The next verse mentions ਬਿਸਨ (Bisan) Vishnu the second Deity representing the ‘Sustainer’ attribute of the Almighty, in the Hindu trinity. At many places in Gurbani, as in this case, it is used as metaphor for the Almighty.

ਵਵਾ ਬਾਰ ਬਾਰ ਬਿਸਨ ਸਮ੍ਹਾਰਿ ॥   ਬਿਸਨ ਸੰਮ੍ਹਾਰਿ ਨ ਆਵੈ ਹਾਰਿ ॥  ਬਲਿ ਬਲਿ ਜੇ ਬਿਸਨਤਨਾ ਜਸੁ ਗਾਵੈ ॥

ਵਿਸਨ ਮਿਲੇ ਸਭ ਹੀ ਸਚੁ ਪਾਵੈ ॥੩੭॥

vavā bār bār bisan samĥār.   Bisan sammhār na āvai hār.  Bal bal je bisanṯanā jas gāvai.   visan mile sabẖ hī sacẖ pāvai. ||37||

Vavaa. Let us (samhaar-i) remember – the virtues and commands of – (bisan) the Almighty (baar baar = again and again) for ever;

(samhaar-i) by remembering – virtues and commands of – the Almighty and living by them, (haar-i = defeat) loss/failure (na avai) does not come i.e. one does not fail to achieve the purpose of human life – which is for the soul to unite with the Creator;

I (bal-i bal-i = am sacrifice) adore (bisan-tanaa = child of the Almighty) the devotee of the Almighty (jey) who (gaavai = sings) recounts (jas-u = praise) the virtues of the Master – and lives by them;

s/he (miley) finds (bisan) the virtues of the Master within and with that enlightenment, (paavai = finds) sees (sach-u) the Eternal Master (sabh hi – all) everywhere. 37.

ਵਾਵਾ ਵਾਹੀ ਜਾਨੀਐ ਵਾ ਜਾਨੇ ਇਹੁ ਹੋਇ ॥   ਇਹੁ ਅਰੁ ਓਹੁ ਜਬ ਮਿਲੈ ਤਬ ਮਿਲਤ ਨ ਜਾਨੈ ਕੋਇ ॥੩੮॥

vāvā vāhī jānī▫ai vā jāne ih ho▫e.   Ih ar oh jab milai ṯab milaṯ na jānai ko▫e. ||38||

Vavaa. Let us (jaaneeai = know) understand – the virtues of – (vaahi) the wonderful Master: by (jaaney) knowing and practicing (va) that (ih-u = this) the seeker (hoey) becomes like the Master.

(Jab) when (ih-u) this seeker and (auh-u) that Master (milai) meet (tab) then (milat) they merge and with that merger, (na koey) no one (jaanai = knows) can distinguish between the two i.e. the devotee becomes like the Almighty IT-self. 38.

ਸਸਾ ਸੋ ਨੀਕਾ ਕਰਿ ਸੋਧਹੁ ॥   ਘਟ ਪਰਚਾ ਕੀ ਬਾਤ ਨਿਰੋਧਹੁ ॥  ਘਟ ਪਰਚੈ ਜਉ ਉਪਜੈ ਭਾਉ ॥   ਪੂਰਿ ਰਹਿਆ ਤਹ ਤ੍ਰਿਭਵਣ ਰਾਉ ॥੩੯॥

Sasā so nīkā kar soḏẖhu.   Gẖat parcẖā kī bāṯ niroḏẖahu.  Gẖat parcẖai ja▫o upjai bẖā▫o.   Pūr rahi▫ā ṯah ṯaribẖavaṇ rā▫o. ||39||

Sasaa. Let us (sodhah-u) reflect on the virtues of (so = that) the Master (neeka kar-i = nicely) carefully.

and (nirodhah-u) stop at (baat = talk) the thoughts of (parcha) acquaintance with (ghatt) the mind i.e. remains focused on knowing Divine virtues within;

(jau) when (ghatt) the mind (parchai) understands Divine virtues (jau) when (bhaau) love for the Almighty (upjai) develops;

Then the mind perceives (raau = king) the Master of (tribhavan = three worlds) the universe (poor-i rahiaa) to be present (tah) there i.e. one recognizes the Master within. 39.

ਖਖਾ ਖੋਜਿ ਪਰੈ ਜਉ ਕੋਈ ॥   ਜੋ ਖੋਜੈ ਸੋ ਬਹੁਰਿ ਨ ਹੋਈ ॥  ਖੋਜ ਬੂਝਿ ਜਉ ਕਰੈ ਬੀਚਾਰਾ ॥   ਤਉ ਭਵਜਲ ਤਰਤ ਨ ਲਾਵੈ ਬਾਰਾ ॥੪੦॥

Kẖakẖā kẖoj parai ja▫o ko▫ī.   Jo kẖojai so bahur na ho▫ī.  Kẖoj būjẖ ja▫o karai bīcẖārā.   Ŧa▫o bẖavjal ṯaraṯ na lāvai bārā. ||40||

Khakhaa. (Jau) if (koee) someone (parai) sets out in (jhoj-i) search of the Almighty;

And (jo) one who (khojai) finds the Master (na hoee) is not born bahur-i) again.

(Jau) if one (karai beechaara) reflects on (khoj boojh-i) what s/he finds/learns.

Then s/he (laavai) takes (na baara) no time in (tarat) swimming across (bhavjal) the world-ocean i.e. nothing comes in his/her way to unite with the Creator and not be born again. 40.

ਸੋ ਸਹ ਸੇਜ ਸਵਾਰੈ ॥   ਸੋਈ ਸਹੀ ਸੰਦੇਹ ਨਿਵਾਰੈ ॥  ਅਲਪ ਸੁਖ ਛਾਡਿ ਪਰਮ ਸੁਖ ਪਾਵਾ ॥   ਤਬ ਇਹ ਤ੍ਰੀਅ ਓ‍ੁਹੁ ਕੰਤੁ ਕਹਾਵਾ ॥੪੧॥

Sasā so sah sej savārai.   So▫ī sahī sanḏeh nivārai.  Alap sukẖ cẖẖād param sukẖ pāvā.   Ŧab ih ṯarī▫a ohu kanṯ kahāvā. ||41||

(So = that one, sah = Master) the Almighty (savaarai) prepares (seyj) the bed – of devotion, i.e. motivates one who shows inclination.

(Soee = that) that (sahee/sakhi) soul-wife (nivaarai = puts away) gives up any existing (sandah-i) doubt.

S/he she (chhaadd-i) forsakes (alap = minor) transitory pleasures of the world-play (param) supreme (sukh) comfort/pleasure – of living by Divine commands.

(Tab) then (ih = this) such a soul is called (tria) the wife and (uh = that) the Creator (kant) the husband i.e. the soul unites with the Creator. 41.

ਹਾਹਾ ਹੋਤ ਹੋਇ ਨਹੀ ਜਾਨਾ ॥   ਜਬ ਹੀ ਹੋਇ ਤਬਹਿ ਮਨੁ ਮਾਨਾ ॥  ਹੈ ਤਉ ਸਹੀ ਲਖੈ ਜਉ ਕੋਈ ॥   ਤਬ ਓਹੀ ਉਹੁ ਏਹੁ ਨ ਹੋਈ ॥੪੨॥

Hāhā hoṯ ho▫e nahī jānā.   Jab hī ho▫e ṯabėh man mānā.  Hai ṯa▫o sahī lakẖai ja▫o ko▫ī.   Ŧab ohī uho ehu na ho▫ī. ||42||

Hahaa. The Creator (hot) is present within it but the mind (nahi) does not (jaana) know IT’s (hoey) presence – vision in the mind is masked by other ideas.

(Jab hi) only when (man-u) the mind realises God (hoey) being within, (tabah-i) only then one (maana) obeys.

(Hai tau) actually IT is (sahi) surely (hai) present within, (jau) only if (koee) someone (lakhai = sees) looks within

And once IT is experienced (tab) then (ohi oh) it is only the Master and (ih = this) the ego of the mind (na) does not (hoee) exist i.e. the ego mind dissolves within. 42.

ਲਿੰਉ ਲਿੰਉ ਕਰਤ ਫਿਰੈ ਸਭੁ ਲੋਗੁ ॥   ਤਾ ਕਾਰਣਿ ਬਿਆਪੈ ਬਹੁ ਸੋਗੁ ॥  ਲਖਿਮੀ ਬਰ ਸਿਉ ਜਉ ਲਿਉ ਲਾਵੈ ॥   ਸੋਗੁ ਮਿਟੈ ਸਭ ਹੀ ਸੁਖ ਪਾਵੈ ॥੪੩॥

Liʼn▫o liʼn▫o karaṯ firai sabẖ log.   Ŧā kāraṇ bi▫āpai baho sog.  Lakẖimī bar si▫o ja▫o li▫o lāvai.   Sog mitai sabẖ hī sukẖ pāvai. ||43||

(Sabh log = all people) every one (phirai) goes about (li’nau li’nau karat) craving for more and more wealth.

And (ta kaaran-i) for that reason (biaapai) remains in (bah-u) great (sog-u) sorrow until s/he does not get it.

But (jau) if s/he (liv laavai) focuses attention (siau) on (bar = husband) the Master of (lakhmi) wealth, the Almighty.

(Sog-u) sorrow (mittai = erased) ends and s/he (paavai) obtains (sabh hi) all (sukh) peace and happiness – because the Master being searched is found. 43

ਖਖਾ ਖਿਰਤ ਖਪਤ ਗਏ ਕੇਤੇ ॥   ਖਿਰਤ ਖਪਤ ਅਜਹੂੰ ਨਹ ਚੇਤੇ ॥  ਅਬ ਜਗੁ ਜਾਨਿ ਜਉ ਮਨਾ ਰਹੈ ॥   ਜਹ ਕਾ ਬਿਛੁਰਾ ਤਹ ਥਿਰੁ ਲਹੈ ॥੪੪॥

Kẖakẖā kẖiraṯ kẖapaṯ ga▫e keṯe.   Kẖiraṯ kẖapaṯ ajahūʼn nah cẖeṯe.  Ab jag jān ja▫o manā rahai.   Jah kā bicẖẖurā ṯah thir lahai. ||44||

Khakhaa. The creatures (khirat) suffer (khapat gaey) going through (keytey) numerous births and deaths;

but despite (khirat khapat) this suffering they (ajahoo’n = even now) still do not (cheytey = remember) think of the Creator.

But (ab) now if one in (jag-u) this human birth (jaan-i) realises that the Creator (rahai) exists (manaa) in the mind i.e. finds within and remembers IT.

Then his/her soul (lahai) finds (thir-u = permanent place) the Creator’s abode (jah ka) from where it (bichhura) was separated i.e. the soul remains absorbed in life and on death achieves union with the Creator and stays there. 44.  

ਬਾਵਨ ਅਖਰ ਜੋਰੇ ਆਨਿ ॥   ਸਕਿਆ ਨ ਅਖਰੁ ਏਕੁ ਪਛਾਨਿ ॥

Bāvan akẖar jore ān.   Saki▫ā na akẖar ek pacẖẖān.

The scholar makes words by (jorey) joining (baavan) the fifty-two (akhar) letters described above.

but (sakia na) cannot could not (pachhaan-i) recognise (eyk-u) the one (akhar-u) word that represents Divine command role in life the Almighty. —

Page 343

ਸਤ ਕਾ ਸਬਦੁ ਕਬੀਰਾ ਕਹੈ ॥   ਪੰਡਿਤ ਹੋਇ ਸੁ ਅਨਭੈ ਰਹੈ ॥

Saṯ kā sabaḏ kabīrā kahai.   Pandiṯ ho▫e so anbẖai rahai.

Kabir (kahai) says this (sabad-u) word of (sat) truth.

If one (hoey) is a real (pandit) scholar (s-u) s/he (rahai) lives in i.e. has (anbhai) inner experience of the Master’s presence

ਪੰਡਿਤ ਲੋਗਹ ਕਉ ਬਿਉਹਾਰ ॥   ਗਿਆਨਵੰਤ ਕਉ ਤਤੁ ਬੀਚਾਰ ॥

Pandiṯ logah ka▫o bi▫uhār.   Gi▫ānvanṯ ka▫o ṯaṯ bīcẖār.

Normally (biohaar) profession of the scholars is to read the scriptures (kau) for (logah = people) others,

but (kau) for (giaan-vant)  who looks within, one with true knowledge awareness, the scriptures are for (beechaar) reflection/contemplation of (tat-u) the essence/reality i.e. message/commands of the Eternal Master.

ਜਾ ਕੈ ਜੀਅ ਜੈਸੀ ਬੁਧਿ ਹੋਈ ॥   ਕਹਿ ਕਬੀਰ ਜਾਨੈਗਾ ਸੋਈ ॥੪੫॥

Jā kai jī▫a jaisī buḏẖ ho▫ī.   Kahi Kabīr jānaigā so▫ī. ||45||

However (jaisi) whatever (budh-i) understanding (jeea) in mind (ja kai = whose) of a person (hoee) has.

S/he (jaanai ga) understands according to (soee) according to that i.e. one understands as one thinks, says Kabir. 45