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

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.

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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.