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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Gurmat Vichaar
Shabad in Focus
Kabeer Man Pankhi Bha-i-o Ud Ud Dah Dis Ja-e | ਕਬੀਰ ਮਨੁ ਪੰਖੀ ਭਇਓ ਉਡਿ ਉਡਿ ਦਹ ਦਿਸ ਜਾਇ
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<blockquote data-quote="Tejwant Singh" data-source="post: 183897" data-attributes="member: 138"><p>Very interesting things happened during my short absence. Now I know why I felt the pangs during my last pilgrimage.</p><p></p><p>I am a slow learner, so forgive me if I break this into each Salok. I have a few questions for my own journey.</p><p></p><p><span style="color: Blue">ਕਬੀਰ ਮਨੁ ਪੰਖੀ ਭਇਓ ਉਡਿ ਉਡਿ ਦਹ ਦਿਸ ਜਾਇ ॥</span></p><p><span style="color: Blue">Kabīr man pankẖī bẖa▫i▫o ud ud ḏah ḏis jā▫e.</span></p><p><span style="color: Blue">Kabeer, the mind has become a bird; it soars and flies in the ten directions.</span></p><p></p><p>A bird flies in different directions in search for food. It is in its DNA, its intuition dictates that, especially after the eggs are hatched, it needs food for the off springs. In many species it is the duty of the male to do that while the female keeps the off springs safe in the nest.</p><p></p><p>So, it is not a bad thing but a must for a bird to go off in different directions in search for the basic needs, to feed its family. It is for the sake of its own survival and the survival of those who depend on it chirping loudly waiting for it to come home with the fodder.</p><p></p><p>If our mind is like a bird, does it mean it is directionless, lost its GPS or is it capable of multitasking in different positive fields?</p><p>Or is it perhaps wandering like a bird who tries to go through a glass wall unknowingly, hits it and falls off ?</p><p></p><p></p><p><span style="color: Blue">ਜੋ ਜੈਸੀ ਸੰਗਤਿ ਮਿਲੈ ਸੋ ਤੈਸੋ ਫਲੁ ਖਾਇ ॥੮੬॥</span></p><p><span style="color: Blue">Jo jaisī sangaṯ milai so ṯaiso fal kẖā▫e. ||86||</span></p><p><span style="color: Blue">According to the company it keeps, so are the fruits it eats. ||86||</span></p><p></p><p>Coming back to the bird in the first verse, it knows the kind of food it needs for itself and for its off springs. It may be a particular kind of food, perhaps different than it usually eats to fulfill the needs of the little ones. That is its only sangat/company it keeps.</p><p></p><p>When we see these verses in this way, then there is nothing wrong with that but to the contrary. It shows the instinctive needs of a bird borne out of survival and fighting for the continuum of life through its own off springs.</p><p></p><p>This effort is very positive and rather necessary. </p><p></p><p>Then why does Kabir ji make it look so negative?</p><p></p><p>Is the mind-munn- of ours the off spring of our deeds or is it vice versa?</p><p></p><p>What kind of fruits shall we collect and feed this intangible genome of ourselves?</p><p></p><p>Like Harry ji, I come across pimps, prostitutes, strippers, drug dealers, druggies, homeless in my business on the daily basis. I treat them all the same sans being judgmental. In fact many tell me that they love to come to me because I do not judge their ways of living. I spend more time with them than with so called 'like minded' people in my daily life. I go to the bars (thanks to the no smoking law) with friends and love my Perrier with a lime twist while they are having their Heinekens. We chat about all different things and enjoy each others' company.</p><p></p><p>So, if one is known for the company one keeps, then where do I stand in this lineup of the culprits?</p><p></p><p>There is one important thing I would like to mention about Kabir ji. He is the Grand Master chess player of the mind. His thoughts are way ahead of the first word he writes. I loved the way Spnadmin ji described his talents as a weaver which show themselves quite nitidly in his beautifully woven poetry. The threads are interwoven in such a manner that even the knots that hold the fabric together also become the part of its design.</p><p></p><p>Need everyone's help to untangle this puzzle or at least put all the puzzle pieces face up so we can all put it together.</p><p></p><p>Thank You to both Spnadmin ji and Findingmyway ji for this 'fruit for thought'. Now let me chow down the sweet mango that I bought today.</p><p></p><p>Tejwant Singh</p><p></p><p>PS: As far as the gender usage is concerned, it is part of the language in which all things and their qualities have genders, hence expressed as such. The same goes for the Latin languages. It has nothing to do with gender equality. Sri Guru Granth Sahib Ji is inundated with that.</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 183897, member: 138"] Very interesting things happened during my short absence. Now I know why I felt the pangs during my last pilgrimage. I am a slow learner, so forgive me if I break this into each Salok. I have a few questions for my own journey. [COLOR="Blue"]ਕਬੀਰ ਮਨੁ ਪੰਖੀ ਭਇਓ ਉਡਿ ਉਡਿ ਦਹ ਦਿਸ ਜਾਇ ॥ Kabīr man pankẖī bẖa▫i▫o ud ud ḏah ḏis jā▫e. Kabeer, the mind has become a bird; it soars and flies in the ten directions.[/COLOR] A bird flies in different directions in search for food. It is in its DNA, its intuition dictates that, especially after the eggs are hatched, it needs food for the off springs. In many species it is the duty of the male to do that while the female keeps the off springs safe in the nest. So, it is not a bad thing but a must for a bird to go off in different directions in search for the basic needs, to feed its family. It is for the sake of its own survival and the survival of those who depend on it chirping loudly waiting for it to come home with the fodder. If our mind is like a bird, does it mean it is directionless, lost its GPS or is it capable of multitasking in different positive fields? Or is it perhaps wandering like a bird who tries to go through a glass wall unknowingly, hits it and falls off ? [COLOR="Blue"]ਜੋ ਜੈਸੀ ਸੰਗਤਿ ਮਿਲੈ ਸੋ ਤੈਸੋ ਫਲੁ ਖਾਇ ॥੮੬॥ Jo jaisī sangaṯ milai so ṯaiso fal kẖā▫e. ||86|| According to the company it keeps, so are the fruits it eats. ||86||[/COLOR] Coming back to the bird in the first verse, it knows the kind of food it needs for itself and for its off springs. It may be a particular kind of food, perhaps different than it usually eats to fulfill the needs of the little ones. That is its only sangat/company it keeps. When we see these verses in this way, then there is nothing wrong with that but to the contrary. It shows the instinctive needs of a bird borne out of survival and fighting for the continuum of life through its own off springs. This effort is very positive and rather necessary. Then why does Kabir ji make it look so negative? Is the mind-munn- of ours the off spring of our deeds or is it vice versa? What kind of fruits shall we collect and feed this intangible genome of ourselves? Like Harry ji, I come across pimps, prostitutes, strippers, drug dealers, druggies, homeless in my business on the daily basis. I treat them all the same sans being judgmental. In fact many tell me that they love to come to me because I do not judge their ways of living. I spend more time with them than with so called 'like minded' people in my daily life. I go to the bars (thanks to the no smoking law) with friends and love my Perrier with a lime twist while they are having their Heinekens. We chat about all different things and enjoy each others' company. So, if one is known for the company one keeps, then where do I stand in this lineup of the culprits? There is one important thing I would like to mention about Kabir ji. He is the Grand Master chess player of the mind. His thoughts are way ahead of the first word he writes. I loved the way Spnadmin ji described his talents as a weaver which show themselves quite nitidly in his beautifully woven poetry. The threads are interwoven in such a manner that even the knots that hold the fabric together also become the part of its design. Need everyone's help to untangle this puzzle or at least put all the puzzle pieces face up so we can all put it together. Thank You to both Spnadmin ji and Findingmyway ji for this 'fruit for thought'. Now let me chow down the sweet mango that I bought today. Tejwant Singh PS: As far as the gender usage is concerned, it is part of the language in which all things and their qualities have genders, hence expressed as such. The same goes for the Latin languages. It has nothing to do with gender equality. Sri Guru Granth Sahib Ji is inundated with that. [/QUOTE]
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Gurmat Vichaar
Shabad in Focus
Kabeer Man Pankhi Bha-i-o Ud Ud Dah Dis Ja-e | ਕਬੀਰ ਮਨੁ ਪੰਖੀ ਭਇਓ ਉਡਿ ਉਡਿ ਦਹ ਦਿਸ ਜਾਇ
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