Under the influence of greed, lust, conceit, anger and attachment, the humans can do bad things which could bring their fall. Bhagat Ravidas addresses this with an example, the Shabad is on SGGS 486:
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik-oaʼnkār saṯgur parsāḏ.
There is only one All Pervading Akalpurakh, who is known with the blessings of the Satiguru.
ਮ੍ਰਿਗ ਮੀਨ ਭ੍ਰਿੰਗ ਪਤੰਗ ਕੁੰਚਰ ਏਕ ਦੋਖ ਬਿਨਾਸ ॥ ਪੰਚ ਦੋਖ ਅਸਾਧ ਜਾ ਮਹਿ ਤਾ ਕੀ ਕੇਤਕ ਆਸ ॥1॥
Marig mīn bẖaring paṯang kuncẖar ek ḏokẖ binās. Pancẖ ḏokẖ asāḏẖ jā mėh ṯā kī keṯak ās. ||1||
In essence: Only one weakness of the deer or the fish, or the bumble bee or the elephant destroys them; what is the chance of getting saved of the mortal, who has five vices hard to cure?
ਮਾਧੋ ਅਬਿਦਿਆ ਹਿਤ ਕੀਨ ॥ ਬਿਬੇਕ ਦੀਪ ਮਲੀਨ ॥1॥ ਰਹਾਉ ॥
Māḏẖo abiḏi-ā hiṯ kīn. Bibek ḏīp malīn. ||1|| Rahā-o.
Oh Akalpurakh! The mortals love ignorance; therefore, their intellect of discriminating of good and bad has faded out. Pause.
ਤ੍ਰਿਗਦ ਜੋਨਿ ਅਚੇਤ ਸੰਭਵ ਪੁੰਨ ਪਾਪ ਅਸੋਚ ॥ ਮਾਨੁਖਾ ਅਵਤਾਰ ਦੁਲਭ ਤਿਹੀ ਸੰਗਤਿ ਪੋਚ ॥2॥
Ŧarigaḏ jon acẖeṯ sambẖav punn pāp asocẖ. Mānukẖā avṯār ḏulabẖ ṯihī sangaṯ pocẖ. ||2||
The animals lack contemplation and unable to discriminate between good and evil, and it is very natural. The human existence is hard to obtain, but if one associates with the bad ones, shouldn’t one think about this?
ਜੀਅ ਜੰਤ ਜਹਾ ਜਹਾ ਲਗੁ ਕਰਮ ਕੇ ਬਸਿ ਜਾਇ ॥ ਕਾਲ ਫਾਸ ਅਬਧ ਲਾਗੇ ਕਛੁ ਨ ਚਲੈ ਉਪਾਇ ॥3॥
Jī-a janṯ jahā jahā lag karam ke bas jā-e. Kāl fās abaḏẖ lāge kacẖẖ na cẖalai upā-e. ||3||
Bound by the done deeds, wherever the beings are, they are subject to the noose of death, which is certain. And, nothing can be done about that.
ਰਵਿਦਾਸ ਦਾਸ ਉਦਾਸ ਤਜੁ ਭ੍ਰਮੁ ਤਪਨ ਤਪੁ ਗੁਰ ਗਿਆਨ ॥
ਭਗਤ ਜਨ ਭੈ ਹਰਨ ਪਰਮਾਨੰਦ ਕਰਹੁ ਨਿਦਾਨ ॥4॥1॥
Raviḏās ḏās uḏās ṯaj bẖaram ṯapan ṯap gur gi-ān.
Bẖagaṯ jan bẖai haran parmānanḏ karahu niḏān. ||4||1|| {SGGS-486}
(Prayer) Oh Destroyer of fear of your devotees! Bless me with the treasure of happiness. Bless your servant, Ravidas, so that he may become detached after abandoning his doubts and start doing real penance by living as per the Guru’s given guidance.
Wishes
G. Singh
www.gursoch.com
On 418, SGGS, Shri Guru Nanak Sahib reminds us to be aware of our limited time span on this earth. Basically, the Guru asks us to praise our Creator by understanding this fact that here is none permanent. Let us ponder over it:
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik-oaʼnkār saṯgur parsāḏ.
There is only one all-pervading Akalpurakh, who is known with the blessings of the Satiguru.
ਆਸਾ ਕਾਫੀ ਮਹਲਾ 1 ਘਰੁ 8 ਅਸਟਪਦੀਆ ॥
Āsā kāfī mėhlā 1 gẖar 8 asatpaḏī-ā.
ਜੈਸੇ ਗੋਇਲਿ ਗੋਇਲੀ ਤੈਸੇ ਸੰਸਾਰਾ ॥ ਕੂੜੁ ਕਮਾਵਹਿ ਆਦਮੀ ਬਾਂਧਹਿ ਘਰ ਬਾਰਾ ॥1॥
Jaise go-il go-ilī ṯaise sansārā. Kūṛ kamāvėh āḏmī bāʼnḏẖėh gẖar bārā. ||1||
Raag Asa Kafi, the bani of First Nanak, house eighth, Ashtpadeean.
In essence: This world is temporary like the stay of herdsman on a bank of a river; the man practices falsehood by building houses as if he would live here forever (building and expanding the homes and deeming them as permanent).
ਜਾਗਹੁ ਜਾਗਹੁ ਸੂਤਿਹੋ ਚਲਿਆ ਵਣਜਾਰਾ ॥1॥ ਰਹਾਉ ॥
Jāgahu jāgahu sūṯiho cẖali-ā vaṇjārā. ||1|| Rahā-o.
Oh people in slumber! Wake up. Look the dealer (of Maya expansions) is departing from here. Pause.
This is the Guru’s wake up call to his followers not to get attached with anything save for living in this world as a guest modestly.
ਨੀਤ ਨੀਤ ਘਰ ਬਾਂਧੀਅਹਿ ਜੇ ਰਹਣਾ ਹੋਈ ॥ ਪਿੰਡੁ ਪਵੈ ਜੀਉ ਚਲਸੀ ਜੇ ਜਾਣੈ ਕੋਈ ॥2॥
Nīṯ nīṯ gẖar bāʼnḏẖī-ah je rahṇā ho-ī. Pind pavai jī-o cẖalsī je jāṇai ko-ī. ||2||
Permanent house should be built if we can stay in them permanently. I hope they would realize this: when the body crumbles, the soul has to go.
ਓਹੀ ਓਹੀ ਕਿਆ ਕਰਹੁ ਹੈ ਹੋਸੀ ਸੋਈ ॥ ਤੁਮ ਰੋਵਹੁਗੇ ਓਸ ਨੋ ਤੁਮ੍ਹ੍ਹਹ ਕਉ ਕਉਣੁ ਰੋਈ ॥3॥
Ohī ohī ki-ā karahu hai hosī so-ī. Ŧum rovhuge os no ṯumĥ ka-o ka-uṇ ro-ī. ||3||
Why are you crying over the dead? There is only Akalpurakh, who is now and who will be ever. You cry over the dead, but who will bewail for you (you will face the same end)?
ਧੰਧਾ ਪਿਟਿਹੁ ਭਾਈਹੋ ਤੁਮ੍ਹ੍ਹਹ ਕੂੜੁ ਕਮਾਵਹੁ ॥ ਓਹੁ ਨ ਸੁਣਈ ਕਤ ਹੀ ਤੁਮ੍ਹ੍ਹਹ ਲੋਕ ਸੁਣਾਵਹੁ ॥4॥
Ḏẖanḏẖā pitihu bẖā-īho ṯumĥ kūṛ kamāvahu. Oh na suṇ-ī kaṯ hī ṯumĥ lok suṇavhu. ||4||
Oh brothers! You are into entanglement and you practice falsehood, because one, for whom you bewail, doesn’t hear you; therefore, you are showing only to the people.
ਜਿਸ ਤੇ ਸੁਤਾ ਨਾਨਕਾ ਜਾਗਾਏ ਸੋਈ ॥ ਜੇ ਘਰੁ ਬੂਝੈ ਆਪਣਾ ਤਾਂ ਨੀਦ ਨ ਹੋਈ ॥5॥
Jis ṯe suṯā nānkā jāgā-e so-ī. Je gẖar būjẖai āpṇā ṯāʼn nīḏ na ho-ī. ||5||
Only Akalpurakh who has caused the mortal to be in the Maya slumber, awakens him. If one recognizes one’s “inner self”, then one doesn’t sleep in Maya.
ਜੇ ਚਲਦਾ ਲੈ ਚਲਿਆ ਕਿਛੁ ਸੰਪੈ ਨਾਲੇ ॥ ਤਾ ਧਨੁ ਸੰਚਹੁ ਦੇਖਿ ਕੈ ਬੂਝਹੁ ਬੀਚਾਰੇ ॥6॥
Je cẖalḏā lai cẖali-ā kicẖẖ sampai nāle. Ŧā ḏẖan sancẖahu ḏekẖ kai būjẖhu bīcẖāre. ||6||
Oh mortal! Think and reflect on this: If at the time of departing, you can take wealth with you, then you can gather it. See if you can!
ਵਣਜੁ ਕਰਹੁ ਮਖਸੂਦੁ ਲੈਹੁ ਮਤ ਪਛੋਤਾਵਹੁ ॥ ਅਉਗਣ ਛੋਡਹੁ ਗੁਣ ਕਰਹੁ ਐਸੇ ਤਤੁ ਪਰਾਵਹੁ ॥7॥
Vaṇaj karahu makẖsūḏ laihu maṯ pacẖẖoṯāvahu. A-ugaṇ cẖẖodahu guṇ karahu aise ṯaṯ parāvahu. ||7||
Deal in that (Akalpurakh’s name praising) which is profitable; don’t deal in that which makes you repent afterwards. Get rid of demerits and adopt virtues; this is the way Akalpurakh is obtained.
ਧਰਮੁ ਭੂਮਿ ਸਤੁ ਬੀਜੁ ਕਰਿ ਐਸੀ ਕਿਰਸ ਕਮਾਵਹੁ ॥ ਤਾਂ ਵਾਪਾਰੀ ਜਾਣੀਅਹੁ ਲਾਹਾ ਲੈ ਜਾਵਹੁ ॥8॥
Ḏẖaram bẖūm saṯ bīj kar aisī kiras kamāvahu. Ŧāʼn vāpārī jāṇī-ahu lāhā lai jāvhu. ||8||
You sow the truthful conduct in the soil of your faith; this is the way, you work rightful way. Only then you can be called a trader, if you take profit with you.
ਕਰਮੁ ਹੋਵੈ ਸਤਿਗੁਰੁ ਮਿਲੈ ਬੂਝੈ ਬੀਚਾਰਾ ॥ ਨਾਮੁ ਵਖਾਣੈ ਸੁਣੇ ਨਾਮੁ ਨਾਮੇ ਬਿਉਹਾਰਾ ॥9॥
Karam hovai saṯgur milai būjẖai bīcẖārā. Nām vakẖāṇai suṇe nām nāme bi-uhārā. ||9||
If Ekankar graces the mortal, he/she meets the Satiguru and reflects on these thoughts: he/she utters Ekankar’s name, hears it, and deals only in it.
ਜਿਉ ਲਾਹਾ ਤੋਟਾ ਤਿਵੈ ਵਾਟ ਚਲਦੀ ਆਈ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਨਾਨਕਾ ਸਾਈ ਵਡਿਆਈ ॥10॥13॥
Ji-o lāhā ṯotā ṯivai vāt cẖalḏī ā-ī. Jo ṯis bẖāvai nānkā sā-ī vadi-ā-ī. ||10||13||
The way of the world is that some people get profit and some endure loss. Oh Nanak! Ekankar’s greatness lies in what pleases Him.
Wishes.
G.Singh
www.gursoch.com
Bhagat Kabir Ji’s wisdom on 475, SGGS, is worth knowing about the Creator and us:
ਆਸਾ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ॥
ਗੁਰ ਚਰਣ ਲਾਗਿ ਹਮ ਬਿਨਵਤਾ ਪੂਛਤ ਕਹ ਜੀਉ ਪਾਇਆ ॥
ਕਵਨ ਕਾਜਿ ਜਗੁ ਉਪਜੈ ਬਿਨਸੈ ਕਹਹੁ ਮੋਹਿ ਸਮਝਾਇਆ ॥1॥
Āsā sarī Kabīr jī-o.
Gur cẖaraṇ lāg ham binvaṯā pūcẖẖaṯ kah jī-o pā-i-ā.
Kavan kāj jag upjai binsai kahhu mohi samjẖā-i-ā. ||1||
Raag Asa, the bani of Bhagat Kabir.
In essence: Bowing to my Guru humbly, I ask, “Why the mortal is created? What is the reason that the world comes into existence and perishes? Please explain it to me
ਦੇਵ ਕਰਹੁ ਦਇਆ ਮੋਹਿ ਮਾਰਗਿ ਲਾਵਹੁ ਜਿਤੁ ਭੈ ਬੰਧਨ ਤੂਟੈ ॥
ਜਨਮ ਮਰਨ ਦੁਖ ਫੇੜ ਕਰਮ ਸੁਖ ਜੀਅ ਜਨਮ ਤੇ ਛੂਟੈ ॥1॥ ਰਹਾਉ ॥
Ḏev karahu ḏa-i-ā mohi mārag lāvhu jiṯ bẖai banḏẖan ṯūtai.
Janam maran ḏukẖ feṛ karam sukẖ jī-a janam ṯe cẖẖūtai. ||1|| Rahā-o.
(The continuity of the thought) Oh Satiguru! Show your kindness by putting me on that path, which cuts my bonds off; consequently, I can get free from the done deeds, all the entanglements of life and the pain of birth and death. Pause.
It is obvious; Bhagat Kabir addresses a few questions expressed in the above verses. It appears he asks those questions from his Guru. As we study the interpretation of Dr. Sahib Singh, it is hard to understand if the asked questions are answered. The interpreter of Freed Kote Wala Teeka adds his own ideas. We shall try if we can get the idea Bhagat Kabir is trying to convey to us.
ਮਾਇਆ ਫਾਸ ਬੰਧ ਨਹੀ ਫਾਰੈ ਅਰੁ ਮਨ ਸੁੰਨਿ ਨ ਲੂਕੇ ॥
ਆਪਾ ਪਦੁ ਨਿਰਬਾਣੁ ਨ ਚੀਨ੍ਹਿਹਆ ਇਨ ਬਿਧਿ ਅਭਿਉ ਨ ਚੂਕੇ ॥2॥
Mā-i-ā fās banḏẖ nahī fārai ar man sunn na lūke.
Āpā paḏ nirbāṇ na cẖīnĥi-ā in biḏẖ abẖi-o na cẖūke. ||2||
In essence: (Answers) as long as one doesn’t get rid of the Maya bonds, one’s mind doesn’t settle in a state of equipoise. As long as one doesn’t realize one’s “inner self”, one’s doubts do not go away (what doubts? Are we separate from Him or we are His part and so on).
Now, the question regarding why the world comes and goes is addressed:
ਕਹੀ ਨ ਉਪਜੈ ਉਪਜੀ ਜਾਣੈ ਭਾਵ ਅਭਾਵ ਬਿਹੂਣਾ ॥
ਉਦੈ ਅਸਤ ਕੀ ਮਨ ਬੁਧਿ ਨਾਸੀ ਤਉ ਸਦਾ ਸਹਜਿ ਲਿਵ ਲੀਣਾ ॥3॥
Kahī na upjai upjī jāṇai bẖāv abẖāv bihūṇā.
Uḏai asaṯ kī man buḏẖ nāsī ṯa-o saḏā sahj liv līṇā. ||3||
Actually, His creation is not separate in existence, but one thinks that way, because one lacks the understanding of Ekankar’s manifestation in the creation and also His being without any formally existence. Once one stops thinking about birth and death, one can go in the state of equipoise.
ਜਿਉ ਪ੍ਰਤਿਬਿੰਬੁ ਬਿੰਬ ਕਉ ਮਿਲੀ ਹੈ ਉਦਕ ਕੁੰਭੁ ਬਿਗਰਾਨਾ ॥
ਕਹੁ ਕਬੀਰ ਐਸਾ ਗੁਣ ਭ੍ਰਮੁ ਭਾਗਾ ਤਉ ਮਨੁ ਸੁੰਨਿ ਸਮਾਨਾਂ ॥4॥1॥
Ji-o parṯibimb bimb ka-o milī hai uḏak kumbẖ bigrānā.
Kaho Kabīr aisā guṇ bẖaram bẖāgā ṯa-o man sunn samānāʼn. ||4||1||
We see the reflection of something in the pitcher full of water, and see it vanishing as the pitcher breaks down; in the same way is Prabh’s creation. Kabir says: If such understanding comes and the doubt about two separate existences goes away, the mind settles in the equipoise.
Now let us look at the ideas Bhagat Kabir is conveying after putting some questions. Why the mortal is sent here? Answer is to understand one’s inner self: what is it. Second question: why the world comes and goes? Answer given is this that the bonds of Maya don’t allow the mind to dispel its duality and doubt. Because of that, the mortal cannot achieve the state of void (Sehaj). How these bonds can be broken? Answer is to understand one’s inner self. So, what is all this creation and why it is coming and going? Answer is that there is no existence without Ekankar. It comes like a reflection in the pitcher filled with water; we see a reflection in the water and it disappears, as the pitcher is broken. The soul is seen because of the body and its life, but both perish like the reflection in broken pitcher. As it was there because of water, the creation is there because of Ekankar.
Wishes
G. Singh
www.gursoch.com
Most of the people just get upset when a person starts believing what they don’t believe in because of their programmed minds. In this shabda, Bhagat Kabir ji is trying to explain how the people of his time, reacted as he started believing only in the Universal Creator. His shabda is on SGGS 324:
ਗਉੜੀ ਕਬੀਰ ਜੀ ॥ ਜਬ ਹਮ ਏਕੋ ਏਕੁ ਕਰਿ ਜਾਨਿਆ ॥ ਤਬ ਲੋਗਹ ਕਾਹੇ ਦੁਖੁ ਮਾਨਿਆ ॥1॥
Ga-oṛī Kabīr jī. Jab ham eko ek kar jāni-ā. Ŧab logah kāhe ḏukẖ māni-ā. ||1||
Raag Gaurhi of Bhagat Kabir .
In essence: When I have realized that there is only one Akalpurakh, why people are upset?
Bhagat Kabir is talking about his contemporary people who had belief in many gods or different faiths, and contrary to them, he believed in only one Creator. Humans are found of trashing others just because they cannot take disagreement positively. Talking about Him, they act ignorantly. Deeming themselves as genius, they create and establish the Creator in their own ways. Obviously, Bhagat Kabir stands in disagreement with them because of his belief in the Creator’s permeating His creation. Now he questions them about their unnecessary anger over his belief. They accuse him of losing his honor in the society by not following their convictions. It is very important to know that no story has anything to do with Bhagat Kabir’s Shabda; it is just his realized ultimate truth about the Creator, which is being passed on to us.
ਹਮ ਅਪਤਹ ਅਪੁਨੀ ਪਤਿ ਖੋਈ ॥ ਹਮਰੈ ਖੋਜਿ ਪਰਹੁ ਮਤਿ ਕੋਈ ॥1॥ ਰਹਾਉ ॥
Ham apṯah apunī paṯ kẖo-ī. Hamrai kẖoj parahu maṯ ko-ī. ||1|| Rahā-o.
(As per your thought) I am dishonored one, and I have lost my honor. On what path I tread, you do not need to tread on (you remain honored ones. It is ironical expression!). Pause.
Bhagat Kabir says, “If your following of me takes away your honor, you don’t need to do that. So let me remain as I am, and let me believe what I want to. If you think that the real honor is in your way, keep thinking that way.”
ਹਮ ਮੰਦੇ ਮੰਦੇ ਮਨ ਮਾਹੀ ॥ ਸਾਝ ਪਾਤਿ ਕਾਹੂ ਸਿਉ ਨਾਹੀ ॥2॥
Ham manḏe manḏe man māhī. Sājẖ pāṯ kāhū si-o nāhī. ||2||
If I am bad, it is me (what to others?). I am not into establishing relationships with others.
Bhagat Kabir says, “Oh honored ones! Stay away from me to keep your honor!” It is very sarcastic statement! He is very clear about his mission of having union with the Creator, as he sees the hypocritical religious trends in other people through which they establish “receiving and giving honors to one another to feed their conceit.” He declares that this curtain of hypocrisy will be torn up at the end.
ਪਤਿ ਅਪਤਿ ਤਾ ਕੀ ਨਹੀ ਲਾਜ ॥ ਤਬ ਜਾਨਹੁਗੇ ਜਬ ਉਘਰੈਗੋ ਪਾਜ ॥3॥
Paṯ apaṯ ṯā kī nahī lāj. Ŧab jānhuge jab ugẖraigo pāj. ||3||
I don’t care to have honor or dishonor (from you), but you will know the reality when your “cover up” will be exposed.
Bhagat Kabir is hinting at the false honor for which people live. For His devotee, it is Ekankar’s acceptance that supersedes all the worldly honors. Please also ponder over why Bhagat Kabir is saying that the “put up show” of people (of his time) will be exposed eventually. This is what all enlightened ones say, because they deem Ekankar’s acceptance as the real honor and His name, the real wealth. It shows how both “sansaree/worldly” and “bhgatas/His devotees” go opposite directions. The spiritual experience enables the enlightened ones to stand up against all the worldly belief of “honors and dishonors.”
ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥ ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥4॥3॥
Kaho Kabīr paṯ har parvān. Sarab ṯi-āg bẖaj keval rām. ||4||3||
The real honor is in fact Akalpurakh’s acceptance; for that, Oh Kabir! say this: forsake everything else and meditate only on Akalpurakh.
Here Bhagat Kabir puts the secret about His path wide open. It is Akalpurakh’s acceptance which matters and not the worldly for His devotees. They do not need to worry about the worldly honor or dishonor. Remembering only the Creator is their first priority.
Wishes
G.Singh
www.gursoch.com
The shabda of Kabir on 330, SGGS, elaborates the relation of the mind with the Creator very clearly, let us ponder over it:
ਰਾਗੁ ਗਉੜੀ ਗੁਆਰੇਰੀ ਅਸਟਪਦੀ ਕਬੀਰ ਜੀ ਕੀ
Rāg ga-oṛī gu-ārerī asatpaḏī Kabīr jī kī
Raag Gaurhi Guareri, Astpadee of Bhagat Kabir.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik-oaʼnkār saṯgur parsāḏ.
There is only one All Pervading Akalpurakh, who is known through the blessings of the Satiguru.
ਸੁਖੁ ਮਾਂਗਤ ਦੁਖੁ ਆਗੈ ਆਵੈ ॥ ਸੋ ਸੁਖੁ ਹਮਹੁ ਨ ਮਾਂਗਿਆ ਭਾਵੈ ॥1॥
Sukẖ māʼngaṯ ḏukẖ āgai āvai. So sukẖ hamhu na māʼngi-ā bẖāvai. ||1||
In essence: People pray for comfort, but the pain follows it; I don’t ask for the comfort, which is followed by pains.
ਬਿਖਿਆ ਅਜਹੁ ਸੁਰਤਿ ਸੁਖ ਆਸਾ ॥ ਕੈਸੇ ਹੋਈ ਹੈ ਰਾਜਾ ਰਾਮ ਨਿਵਾਸਾ ॥1॥ ਰਹਾਉ ॥
Bikẖi-ā ajahu suraṯ sukẖ āsā. Kaise ho-ī hai rājā rām nivāsā. ||1|| Rahā-o.
Because we are into Maya, we hope for comforts. How can Akalpurakh, the King, take abode in our minds? Pause.
ਇਸੁ ਸੁਖ ਤੇ ਸਿਵ ਬ੍ਰਹਮ ਡਰਾਨਾ ॥ ਸੋ ਸੁਖੁ ਹਮਹੁ ਸਾਚੁ ਕਰਿ ਜਾਨਾ ॥2॥
Is sukẖ ṯe siv barahm darānā. So sukẖ hamhu sācẖ kar jānā. ||2||
Because of the comforts, Shiva and Brahma repented, we deem that comfort as true.
ਸਨਕਾਦਿਕ ਨਾਰਦ ਮੁਨਿ ਸੇਖਾ ॥ ਤਿਨ ਭੀ ਤਨ ਮਹਿ ਮਨੁ ਨਹੀ ਪੇਖਾ ॥3॥
Sankāḏik nāraḏ mun sekẖā. Ŧin bẖī ṯan mėh man nahī pekẖā. ||3||
Even the sages like Sanak, Narad , and Shesnaag couldn’t see it (the mind) in their bodies.
ਇਸੁ ਮਨ ਕਉ ਕੋਈ ਖੋਜਹੁ ਭਾਈ ॥ ਤਨ ਛੂਟੇ ਮਨੁ ਕਹਾ ਸਮਾਈ ॥4॥
Is man ka-o ko-ī kẖojahu bẖā-ī. Ŧan cẖẖūte man kahā samā-ī. ||4||
Oh Brother! Someone should search the mind within and see when it separates from the body, where does it go?
ਗੁਰ ਪਰਸਾਦੀ ਜੈਦੇਉ ਨਾਮਾਂ ॥ ਭਗਤਿ ਕੈ ਪ੍ਰੇਮਿ ਇਨ ਹੀ ਹੈ ਜਾਨਾਂ ॥5॥
Gur parsādī jaiḏe-o nāmāʼn. Bẖagaṯ kai parem in hī hai jānāʼn. ||5||
With the Guru’s blessings, Jaidev and Namdev found this fact (where the mind goes) through Akalpurakh’s love and devotion.
ਇਸੁ ਮਨ ਕਉ ਨਹੀ ਆਵਨ ਜਾਨਾ ॥ ਜਿਸ ਕਾ ਭਰਮੁ ਗਇਆ ਤਿਨਿ ਸਾਚੁ ਪਛਾਨਾ ॥6॥
Is man ka-o nahī āvan jānā. Jis kā bẖaram ga-i-ā ṯin sācẖ pacẖẖānā. ||6||
A person whose doubt is dispelled knows the truth that this mind is not subject to coming and going (It doesn’t die, because it has no form; (Bhagat Kabir addresses that in the next verses).
ਇਸੁ ਮਨ ਕਉ ਰੂਪੁ ਨ ਰੇਖਿਆ ਕਾਈ ॥ ਹੁਕਮੇ ਹੋਇਆ ਹੁਕਮੁ ਬੂਝਿ ਸਮਾਈ ॥7॥
Is man ka-o rūp na rekẖ-i-ā kā-ī. Hukme ho-i-ā hukam būjẖ samā-ī. ||7||
This mind has no form or outline; it is created with Akalpurakh’s ordinance and as per His ordinance, it understands Akalpurakh and gets merged in Him (If Akalpurakh doesn’t want, it doesn’t realize Him to merge with Him).
ਇਸ ਮਨ ਕਾ ਕੋਈ ਜਾਨੈ ਭੇਉ ॥ ਇਹ ਮਨਿ ਲੀਣ ਭਏ ਸੁਖਦੇਉ ॥8॥
Is man kā ko-ī jānai bẖe-o. Ih man līṇ bẖa-e sukẖ-ḏe-o. ||8||
If a person knows the secret of his/her mind, he/she gets absorbed in Ekankar, the comfort- giver.
(Here is the secret:)
ਜੀਉ ਏਕੁ ਅਰੁ ਸਗਲ ਸਰੀਰਾ ॥ ਇਸੁ ਮਨ ਕਉ ਰਵਿ ਰਹੇ ਕਬੀਰਾ ॥9॥1॥36॥
Jī-o ek ar sagal sarīrā. Is man ka-o rav rahe kabīrā. ||9||1||36||
Kabir contemplates that mind, which is actually one and it permeates all the bodies. (Obviously the mind is a part of Ekankar.)
Call it the mind or the soul, Bhagat Kabir makes it clear that the mind, when realizes Akalpurakh, merges with that mind that pervades all the bodies. It is very close description about knowing the Creator; it is the mind that runs into many directions, but it is also the mind that recognizes the presence of the Creator within. Bhagat Kabir addresses that the Creator’s presence is a part of the “big mind” that keeps presence in the lives; let me put it in different way, Ekankar is the infinite light that is pervading all; a part of that light exists in all and Bhagat Kabir calls it “the mind” a part of the big mind.
Wishes
G.Singh
www.gursoch.com
