The above-quoted beautiful Kabit is from Bhai Gurdaas jee's Baani. While the Vaars of Bhai Gurdaas jee are written in pure Punjabi, the Kabits are written in Braj-Bhasha and for this reason, sometimes they are hard to understand.
In both Punjabi Vaars and Braj-Bhasha Kabits, Bhai Sahib uses the same approach to make a Gurmat point i.e. extensive use of metaphors and examples to prove a Gurmat Sidhaant.
The Kabit being discussed is that of an Istree (woman) who is devoid of her husband's love and she consoles herself by reflecting on her shortcomings. Actually, Bhai Sahib jee is talking about the Jeev-Istree who is separated from her Beloved Husband - Vaheguru jee.
ਨਾਹਿਨ ਅਨੂਪ ਰੂਪ, ਚਿਤਵੈ ਕਿਉ ਚਿੰਤਾਮਣਿ; ਲੋਨੇ ਹੈ ਨ ਲੋਇਨ, ਜੋ ਲਾਲਨ ਬਿਲੋਕੀਐ ॥
ਰਸਨਾ ਰਸੀਲੀ ਨਾਹਿ, ਬੇਨਤੀ ਬਖਾਨਉ ਕੈਸੇ, ਸੁਰਤਿ ਨ ਸ੍ਰਵਨਨ, ਬਚਨ ਮਧੋਕੀਐ ॥
ਅੰਗ ਅੰਗਹੀਨ ਦੀਨ, ਕੈਸੇ ਬਰ ਮਾਲ ਕਰਉ; ਮਸਤਕ ਨਾਹਿ ਭਾਗ, ਪ੍ਰਿਯ ਪਗ ਧੋਕੀਐ ॥
ਸੇਵਕ ਸ੍ਵਭਾਵ ਨਾਹਿ , ਪਹੁਚ ਨ ਸਕਉ ਸੇਵ; ਨਾਹਿਨ ਪ੍ਰਤੀਤ, ਪ੍ਰਭ ਪ੍ਰਭਤਾ ਸਮੋਕੀਐ ॥640॥1. I don't have Anoop-Roop (Beautiful beauty), why would Chintaman (Vaheguru who fulfills all wishes) think about me? My eyes are not beautiful that would prompt my beloved Laalan to look at me. Loyan means eyes and lonay means beautiful. Bilokana means to look.
2. My tongue is not sweet i.e. my talk is not sweet, how should I implore (do Benti) before my husband (who is used to listening to sweet talk). My ears can't hear the honey-like Bachans of my beloved. Here the Jeev-Istree laments that she does not do sweet talk and Vaheguru only hears sweet talk, therefore, how should she do Benti.
3. Every one of the organs of me Deen (poor one) is deficient. how can I become worthy of Bar-maala (that Maala which is worn at the time of marriage). My forehead does not contain the fortune that would enable me to wash the Charan of my beloved.
4. My nature is not that of a Sevak, which is why I have not yet reached the Sewa (service) of my beloved. I don't possess the Shardha (faith) in Sifat-Salaah of Vaheguru that would enable me to merge in it (in Prabhta i.e. praise, Sifat Salaah).
Vaheguru loves such Jeev-Istrees who are humble. Even if the Jeev-Istree is not beautiful, does not have beautiful eyes, sweet tongue and other such qualities, but if she possesses Nimrata, that would go a long way in pleasing Vaheguru. Vaheguru looks at the inner qualities of a Jeev and cares not of outer beauty because Gurbani says clearly that by becoming Beautiful, one cannot attract Vaheguru because He himself is extremely beautiful and one can never match Him in beauty.
Bhul Chuk dee Maafi jee.
Kulbir Singh
ਸਤਿਗੁਰਬਚਨਕਮਾਵਣੇਸਚਾਏਹੁਵੀਚਾਰੁ॥