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Kabīr ji's marne ṯe jag darai mere man ānanḏ ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ

Discussion in 'Sikh Youth' started by notanotherloginplease, Sep 1, 2014.

  1. notanotherloginplease

    notanotherloginplease New Zealand
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    ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥

    Can somebody please explain , what does above mean? can everybody get pleasure in dying?
     
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  3. singh is king

    singh is king Australia
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    Re: ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ &#260




    ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥ {ਪੰਨਾ 1365}
    ਪਦ ਅਰਥ: ਮਰਨੇ ਤੇ = ਮਰਨ ਤੋਂ; ਪੁਤ੍ਰ ਇਸਤ੍ਰੀ ਧਨ ਮਿਲਖ ਆਦਿਕ ਨਾਲੋਂ ਮੋਹ ਤੋੜਨ ਦੀ ਮੌਤ ਤੋਂ, 'ਦੁਨੀਆ' ਦੇ ਮੋਹ ਵਲੋਂ ਮਰਨ ਤੋਂ, 'ਦੁਨੀਆ' ਨਾਲੋਂ ਮੋਹ ਤੋੜਨ ਤੋਂ। ਜਗੁ ਡਰੈ = ਜਗਤ ਡਰਦਾ ਹੈ, ਜਗਤ ਸੰਕੋਚ ਕਰਦਾ ਹੈ, ਜਗਤ ਝੱਕਦਾ ਹੈ। ਆਨੰਦੁ = ਖ਼ੁਸ਼ੀ। ਮਰਨੇ ਹੀ ਤੇ = ਪੁਤ੍ਰਾਦਿਕ ਬਹੁਤੇ ਮ੍ਰਿਤਾਂ ਨਾਲੋਂ ਮੋਹ ਤੋੜਿਆਂ ਹੀ। ਪਰਮਾਨੰਦ = ਉਹ ਪਰਮਾਤਮਾ ਜਿਸ ਵਿਚ ਪਰਮ ਆਨੰਦ ਹੈ, ਉਹ ਪ੍ਰਭੂ ਜੋ ਉੱਚੀ ਤੋਂ ਉੱਚੀ ਖ਼ੁਸ਼ੀ ਦਾ ਮਾਲਕ ਹੈ।
    ਅਰਥ: ('ਦੁਨੀਆ' ਦੀ ਖ਼ਾਤਰ 'ਦੀਨ' ਨੂੰ ਵਿਸਾਰ ਕੇ ਮਨੁੱਖ ਧਨ-ਪਦਾਰਥ ਪੁਤ੍ਰ ਇਸਤ੍ਰੀ ਆਦਿਕ ਕਈ ਮਿਤ੍ਰ ਬਣਾਂਦਾ ਹੈ, ਅਤੇ ਇਹਨਾਂ ਤੋਂ ਸੁਖ ਦੀ ਆਸ ਰੱਖਦਾ ਹੈ, ਇਸ ਆਸ ਦੇ ਕਾਰਨ ਹੀ ਇਹਨਾਂ ਨਾਲੋਂ ਮੋਹ ਤੋੜ ਨਹੀਂ ਸਕਦਾ; ਪਰ) ਹੇ ਕਬੀਰ! ਜਿਸ (ਮੋਹ ਦੇ ਤਿਆਗ-ਰੂਪ) ਮੌਤ ਤੋਂ ਜਗਤ ਝੱਕਦਾ ਹੈ, ਉਸ ਨਾਲ ਮੇਰੇ ਮਨ ਵਿਚ ਖ਼ੁਸ਼ੀ ਪੈਦਾ ਹੁੰਦੀ ਹੈ; 'ਦੁਨੀਆ' ਦੇ ਇਸ ਮੋਹ ਵਲੋਂ ਮਰਿਆਂ ਹੀ ਉਹ ਪਰਮਾਤਮਾ ਮਿਲਦਾ ਹੈ ਜੋ ਮੁਕੰਮਲ ਤੌਰ ਤੇ ਆਨੰਦ ਸਰੂਪ ਹੈ ।22।

    Source: Sri Guru Granth Darpan : Guru Granth Sahin Translation by Prog. Sahib Singh
    http://www.gurugranthdarpan.com/darpan2/1365.html
     
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  4. notanotherloginplease

    notanotherloginplease New Zealand
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    Re: ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ &#260

    hmm.. Thanks Singh ji, So Kabir Ji are NOT talking about literal death, just about breaking ਮੋਹ ?
     
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  5. japjisahib04

    japjisahib04 Kuwait
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    Re: ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ &#260

    Is this interpretaion, ''ਦੁਨੀਆ' ਦੇ ਇਸ ਮੋਹ ਵਲੋਂ ਮਰਿਆਂ ਹੀ ਉਹ ਪਰਮਾਤਮਾ ਮਿਲਦਾ ਹੈ ਜੋ ਮੁਕੰਮਲ ਤੌਰ ਤੇ ਆਨੰਦ ਸਰੂਪ ਹੈ ।' not call for renunciation, when gurbani throughout and especially through lavan 'parvirtee karam dhridhiya' advocates to be faithful to each other and live family life. Even otherwise unlike ancient belief that all is false gurbani tells, 'nanak sachai ki sachi kaar'.

    First of all what is 'mar jaana'. Gurbani tells us, 'ਜਿਸੁ ਪਿਆਰੇ ਸਿਉ ਨੇਹੁ ਤਿਸੁ ਆਗੈ ਮਰਿ ਚਲੀਐ ॥ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰਿ ਤਾ ਕੈ ਪਾਛੈ ਜੀਵਣਾ ॥੨॥ to surrender and listen voice of whom you love in humility is 'mar jaana', otherwise ignoring and running after show off, pride of caste and with ego is worthless life. Thus gurbani is teaching us, 'ਪਹਿਲਾ ਮਰਣੁ ਕਬੂਲਿ ਜੀਵਣ ਕੀ ਛਡਿ ਆਸ ॥ ਹੋਹੁ ਸਭਨਾ ਕੀ ਰੇਣੁਕਾ ਤਉ ਆਉ ਹਮਾਰੈ ਪਾਸਿ ॥੧॥ stay away from show office, rate race, false pride of caste norms, kill this ego first, be sweet with all, then come to me for arrow of gurmat. One more example of 'maran' - ਕਬੀਰਾ ਤੁਹੀ ਕਬੀਰੁ ਤੂ ਤੇਰੋ ਨਾਉ ਕਬੀਰੁ ॥ ਰਾਮ ਰਤਨੁ ਤਬ ਪਾਈਐ ਜਉ ਪਹਿਲੇ ਤਜਹਿ ਸਰੀਰੁ ॥੩੧॥ unless I drop my ego jewel of divine is not achieved.
     
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  6. Ishna

    Ishna
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    Re: Kabīr jis marne ṯe jag darai mere man ānanḏ ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ &#260

    Wow! Thank you for asking a question about such a powerful collection of shaloks!

    Unfortunately many of us can't understand Prof. Sahib Singh's darpan, so here's my very uneducated take on the Gurbani. There is so much I don't understand, but I hope I've got some hint of a small thread being woven through these amazing pages. Apologies in advance if I've got the wrong end of the stick.

    The tuk in the OP is from a series of shaloks by Kabir, starting on panna 1364 and numbering from 1 to 208 before Guru Arjan adds to the mix. If we read from the beginning we get a broader context for the tuk in question in the OP. I'll pull out some of the more explicit shaloks, but if you read from the beginning you get the full effect of this exhilitaring collection! Wow!

    ਕਬੀਰ ਐਸਾ ਏਕੁ ਆਧੁ ਜੋ ਜੀਵਤ ਮਿਰਤਕੁ ਹੋਇ ॥
    Kabīr aisā ek āḏẖ jo jīvaṯ mirṯak ho▫e.
    Kabeer, rare is such a person, who remains dead while yet alive.

    ਨਿਰਭੈ ਹੋਇ ਕੈ ਗੁਨ ਰਵੈ ਜਤ ਪੇਖਉ ਤਤ ਸੋਇ ॥੫॥
    Nirbẖai ho▫e kai gun ravai jaṯ pekẖa▫o ṯaṯ so▫e. ||5||
    Singing the Glorious Praises of the Lord, he is fearless. Wherever I look, the Lord is there. ||5||

    ਕਬੀਰ ਜਾ ਦਿਨ ਹਉ ਮੂਆ ਪਾਛੈ ਭਇਆ ਅਨੰਦੁ ॥
    Kabīr jā ḏin ha▫o mū▫ā pācẖẖai bẖa▫i▫ā anand.
    Kabeer, on the day when I die, afterwards there shall be bliss.

    ਮੋਹਿ ਮਿਲਿਓ ਪ੍ਰਭੁ ਆਪਨਾ ਸੰਗੀ ਭਜਹਿ ਗਬਿੰਦੁ ॥੬॥
    Mohi mili▫o parabẖ āpnā sangī bẖajėh gobinḏ. ||6||
    I shall meet with my Lord God. Those with me shall meditate and vibrate on the Lord of the Universe. ||6||
    ...

    ਕਬੀਰ ਸੂਖੁ ਨ ਏਂਹ ਜੁਗਿ ਕਰਹਿ ਜੁ ਬਹੁਤੈ ਮੀਤ ॥
    Kabīr sūkẖ na eʼnh jug karahi jo bahuṯai mīṯ.
    Kabeer, peace does not come in this world by making lots of friends.

    ਜੋ ਚਿਤੁ ਰਾਖਹਿ ਏਕ ਸਿਉ ਤੇ ਸੁਖੁ ਪਾਵਹਿ ਨੀਤ ॥੨੧॥
    Jo cẖiṯ rākẖahi ek si▫o ṯe sukẖ pāvahi nīṯ. ||21||
    Those who keep their consciousness focused on the One Lord shall find eternal peace. ||21||

    Here is the tuk in question in the OP:

    ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥
    Kabīr jis marne ṯe jag darai mere man ānanḏ.
    Kabeer, the world is afraid of death - that death fills my mind with bliss.

    ਮਰਨੇ ਹੀ ਤੇ ਪਾਈਐ ਪੂਰਨੁ ਪਰਮਾਨੰਦੁ ॥੨੨॥
    Marne hī ṯe pā▫ī▫ai pūran parmānanḏ. ||22||
    It is only by death that perfect, supreme bliss is obtained. ||22||
    ...


    ਕਬੀਰ ਇਹੁ ਤਨੁ ਜਾਇਗਾ ਕਵਨੈ ਮਾਰਗਿ ਲਾਇ ॥
    Kabīr ih ṯan jā▫igā kavnai mārag lā▫e.
    Kabeer, this body shall perish; place it on the path.

    ਕੈ ਸੰਗਤਿ ਕਰਿ ਸਾਧ ਕੀ ਕੈ ਹਰਿ ਕੇ ਗੁਨ ਗਾਇ ॥੨੮॥
    Kai sangaṯ kar sāḏẖ kī kai har ke gun gā▫e. ||28||
    Either join the Saadh Sangat, the Company of the Holy, or sing the Glorious Praises of the Lord. ||28||

    ਕਬੀਰ ਮਰਤਾ ਮਰਤਾ ਜਗੁ ਮੂਆ ਮਰਿ ਭੀ ਨ ਜਾਨਿਆ ਕੋਇ ॥
    Kabīr marṯā marṯā jag mū▫ā mar bẖī na jāni▫ā ko▫e.
    Kabeer, dying, dying, the whole world has to die, and yet, none know how to die.

    ਐਸੇ ਮਰਨੇ ਜੋ ਮਰੈ ਬਹੁਰਿ ਨ ਮਰਨਾ ਹੋਇ ॥੨੯॥
    Aise marne jo marai bahur na marnā ho▫e. ||29||
    Let those who die, die such a death, that they shall never have to die again. ||29||
    (in other words, face your death now, before your actual physical death)

    Then here it is in plain language!:

    ਕਬੀਰਾ ਤੁਹੀ ਕਬੀਰੁ ਤੂ ਤੇਰੋ ਨਾਉ ਕਬੀਰੁ ॥
    Kabīrā ṯuhī Kabīr ṯū ṯero nā▫o Kabīr.
    Kabeer, you are Kabeer; your name means great.
    ਰਾਮ ਰਤਨੁ ਤਬ ਪਾਈਐ ਜਉ ਪਹਿਲੇ ਤਜਹਿ ਸਰੀਰੁ ॥੩੧॥
    Rām raṯan ṯab pā▫ī▫ai ja▫o pahile ṯajėh sarīr. ||31||
    O Lord, You are Kabeer. The Jewel of the Lord is obtained, when the mortal first gives up his body. ||31||
    ਕਬੀਰ ਝੰਖੁ ਨ ਝੰਖੀਐ ਤੁਮਰੋ ਕਹਿਓ ਨ ਹੋਇ ॥
    Kabīr jẖankẖ na jẖankẖī▫ai ṯumro kahi▫o na ho▫e.
    Kabeer, do not struggle in stubborn pride; nothing happens just because you say so.

    ਕਰਮ ਕਰੀਮ ਜੁ ਕਰਿ ਰਹੇ ਮੇਟਿ ਨ ਸਾਕੈ ਕੋਇ ॥੩੨॥
    Karam karīm jo kar rahe met na sākai ko▫e. ||32||
    No one can erase the actions of the Merciful Lord. ||32||
    You will not live forever. The control you try to have over life is nothing before reality.

    ਕਬੀਰ ਕਸਉਟੀ ਰਾਮ ਕੀ ਝੂਠਾ ਟਿਕੈ ਨ ਕੋਇ ॥
    Kabīr kasa▫utī rām kī jẖūṯẖā tikai na ko▫e.
    Kabeer, no one who is false can withstand the Touchstone of the Lord.

    ਰਾਮ ਕਸਉਟੀ ਸੋ ਸਹੈ ਜੋ ਮਰਿ ਜੀਵਾ ਹੋਇ ॥੩੩॥
    Rām kasa▫utī so sahai jo mar jīvā ho▫e. ||33||
    He alone can pass the test of the Lord's Touchstone, who remains dead while yet alive. ||33||
    And then this!

    ਕਬੀਰ ਗਰਬੁ ਨ ਕੀਜੀਐ ਦੇਹੀ ਦੇਖਿ ਸੁਰੰਗ ॥
    Kabīr garab na kījī▫ai ḏehī ḏekẖ surang.
    Kabeer, do not be so proud, looking at your beautiful body.

    ਆਜੁ ਕਾਲ੍ਹ੍ਹਿ ਤਜਿ ਜਾਹੁਗੇ ਜਿਉ ਕਾਂਚੁਰੀ ਭੁਯੰਗ ॥੪੦॥
    Āj kāliĥ ṯaj jāhuge ji▫o kāʼncẖurī bẖuyang. ||40||
    Today or tomorrow, you will have to leave it behind, like the snake shedding its skin. ||40||
    To my mind, Kabir is summing up the essence of life: everything will die, everything is impermanent, especially your small human life. Accepting the fact of your own inevitable death is the key the living life, and if you can fully accept that, you gain an awareness of the blissful paradox of being dead while alive.

    In essence, stop worrying about the complexities of this life-illusion and focus on the One reality that has been there from the beginning, all through the ages, is here right now, and will always be even after you are long gone. Wow - sweet relief.

    Kabir then goes on to talk about humility and devotional worship, giving examples of how someone who is dead while alive would live compared to someone who is not, and how it is good to associate with those who are on the right track, and who live by example.

    This is my favourite part so far:

    ਕਬੀਰ ਮਾਟੀ ਕੇ ਹਮ ਪੂਤਰੇ ਮਾਨਸੁ ਰਾਖਿਓ*ੁ ਨਾਉ ॥
    Kabīr mātī ke ham pūṯre mānas rākẖi▫o nā▫o.
    Kabeer, we are puppets of clay, but we take the name of mankind.

    ਚਾਰਿ ਦਿਵਸ ਕੇ ਪਾਹੁਨੇ ਬਡ ਬਡ ਰੂੰਧਹਿ ਠਾਉ ॥੬੪॥
    Cẖār ḏivas ke pāhune bad bad rūʼnḏẖėh ṯẖā▫o. ||64||
    We are guests here for only a few days, but we take up so much space. ||64||

    This is just a scratch on the surface of a very intriguing set of shaloks. I hope it is food for though for you, Ji.
     
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  7. Luckysingh

    Luckysingh Canada
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    Re: ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ ਮਨਿ ਆਨੰਦੁ ॥ &#260

    No, this pangtee is still talking about ''literal death'', although some other tuks of Kabir are about spiritual death.

    Kabirji is telling us that the wordly death is seen differently by 2 sorts of people.
    1) the Ignorant see it as the end as they see a time-bound consciousness and have an EGO-Being life
    2) The spiritually elevated see it as something to rejoice. They see it as a new beginning, that the life was just a middle phase. The spiritual being is united with ''Paramanand''-supreme bliss.
    Kabir ji already nows how to die the Ego-being life because he dies repeatedly, every day in anand in meditation.
     
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  8. Sherdil

    Sherdil
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    Re: Kabīr jis marne ṯe jag darai mere man ānanḏ ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ &#260

    Ishna ji provided us with a few gems that help put things in perspective. In my opinion, the pankti is describing death of the self, in terms of our perception of who we are. This is the eradication of haumai, which is the feeling of “I am”. This feeling of haumai promotes duality, in that you view yourself as separate from the world around you, rather than everything being an extension of yourself. So the only thing that is dying is your outlook. This is what is meant by jivan mukht (dead/liberated while alive).


    It becomes clearer if we look at the shabadh in its entirety. There is a message of two types of deaths. The first death is the death of the self, which is illustrated by the pankti in question. The second death is quite literal. The jivan mukht no longer fears the literal death because he has intuitive awareness of the transient nature of things.


    It is a long shabadh, so I have highlighted the parts which I think illustrate the point.


    Page 1365, GGS



     
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  9. Tejwant Singh

    Tejwant Singh United States
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    Re: Kabīr jis marne ṯe jag darai mere man ānanḏ ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ &#260

    notanotherloginplease,

    Guru Fateh.

    Thanks for the part of the Salok of Kabir ji. Next time, please post the whole Salok/Shabad as Ishna ji did. This request applies to all. We can only learn from each other if we can add the reference so others can relish this nectar in their own ways.

    Ishna ji: Thanks a lot for elaborating the Saloks with your keen mind and wonderful curiosity on which Sikhi is based.

    Here is my take:

    The Fear of Death is the basis of the Abrahamic religions, Hinduism and others. This is the reason the "Brokers of the gods" of the respective religions drive this fear in people's minds because the judgement day only comes after death in their theology/ideology. This is the reason many including Sikhs call themselves god fearing rather than god loving. In fact I wrote a little thing about it which can be found on SPN. "Are we god fearing or god loving". Based on the god fearing concept there is a common saying in Punjabi- RuB tonh dareia kar- Be fearful of god.

    Kabir ji is famous for his wit and many of his Saloks may have multiple meanings in just a few words. He was a wordsmith and also a word scrooge like all of our Gurus.

    So, if one loses the fear of physical death as the other religions preach, then one can savour one's only life one is aware of with real gusto. By understanding this novel concept created by Guru Nanak and then the same idea continues in the SGGS, we will not be the "dead wo/men" walking but very "a/live beings" relishing every second that is bestowed upon us, both physically and Spiritually.

    Tejwant Singh
     
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  10. Luckysingh

    Luckysingh Canada
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    Re: Kabīr jis marne ṯe jag darai mere man ānanḏ ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ &#260

    Good stuff...totally agree with the above Sherdilji and you're on the right track.
    However the doha in question seems a little different.
    All these panktees and verses make up the Kabir Slok complilation and although they flow in a link, the 2 line verses each give a stand alone message.
    .....So there are messages as you have correctly pointed out above about jivan mukht, death of ego, no fear of death, disassociation of mind & maya.....etc..


    looking at this particular one.........

    ... it deviates slightly because he is mentioning the death understood by himself(1), and the death understood by the majority of jag (2)

    Comparing these two, we can see that it is the ''Literal Death'' in question.
    Why ?
    Because he is specifically comparing himself(spiritually elevated gurmukh), and the people of the world.
    If he had not compared or mentioned the rest of the jag, then the meaning would have been more inclined to death of his own haumai and moh.

    As I said earlier...

    Kabirji is telling us that the wordly death is seen differently by 2 sorts of people.
    1) the Ignorant see it as the end as they see a time-bound consciousness and have an EGO-Being life
    2) The spiritually elevated see it as something to rejoice. They see it as a new beginning, that the life was just a middle phase. The spiritual being is united with ''Paramanand''-supreme bliss.
    Kabir ji already nows how to die the Ego-being life because he dies repeatedly, every day in anand in meditation.
     
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  11. gur_meet

    gur_meet India
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    Re: Kabīr ji's marne ṯe jag darai mere man ānanḏ ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ &#26


    In gurbani guruji has explained what is meant by being dead while living. Here are some pungtees from Shree Guru Granth sahib ji :

    1. ਹਰਿ ਜੀਉ ਰਾਖਹੁ ਅਪੁਨੀ ਸਰਣਾਈ ਜਿਉ ਰਾਖਹਿ ਤਿਉ ਰਹਣਾ ॥
    Har Jeeo Raakhahu Apunee Saranaaee Jio Raakhehi Thio Rehanaa ||
    O Dear Lord, please protect and preserve me in Your Sanctuary. As You keep me, so do I remain.
    ਗੁਰ ਕੈ ਸਬਦਿ ਜੀਵਤੁ ਮਰੈ ਗੁਰਮੁਖਿ ਭਵਜਲੁ ਤਰਣਾ ॥੨॥
    Gur Kai Sabadh Jeevath Marai Guramukh Bhavajal Tharanaa ||2||
    Through the Word of the Guru's Shabad, the Gurmukh remains dead while yet alive, and swims across the terrifying world-ocean. ||2||
    ਸਿਰੀਰਾਗੁ (ਮ: ੩) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੬੯ 69

    on same page 69
    2. ਜਿਨੀ ਹਉਮੈ ਮਾਰਿ ਪਛਾਣਿਆ ਹਉ ਤਿਨ ਬਲਿਹਾਰੈ ਜਾਉ ॥
    Jinee Houmai Maar Pashhaaniaa Ho Thin Balihaarai Jaao ||
    Those who eradicate their ego and recognize the Lord . I am a sacrifice to them.
    ਸਿਰੀਰਾਗੁ (ਮ: ੩) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੬੯ 69

    3. ਸੋ ਸੇਵਕੁ ਹਰਿ ਆਖੀਐ ਜੋ ਹਰਿ ਰਾਖੈ ਉਰਿ ਧਾਰਿ ॥
    So Saevak Har Aakheeai Jo Har Raakhai Our Dhhaar ||
    Those are said to be the servants of the Lord , who keep the Lord enshrined within their hearts .
    ਮਨੁ ਤਨੁ ਸਉਪੇ ਆਗੈ ਧਰੇ ਹਉਮੈ ਵਿਚਹੁ ਮਾਰਿ ॥
    Man Than Soupae Aagai Dhharae Houmai Vichahu Maar ||
    They place mind and body before the Lord, by eradicating haume ( self identity) from within.
    ਧਨੁ ਗੁਰਮੁਖਿ ਸੋ ਪਰਵਾਣੁ ਹੈ ਜਿ ਕਦੇ ਨ ਆਵੈ ਹਾਰਿ ॥੩॥
    Dhhan Guramukh So Paravaan Hai J Kadhae N Aavai Haar ||3||
    Blessed are the Gurmukh, who are accepted who never come (home) without the defeat of haume. ||3||

    ਸਿਰੀਰਾਗੁ (ਮ: ੩) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੮ 28

    There are many Shabads where the " ਹਉਮੈ ਮਾਰਿ " is explained as the way .

    Gurmukh dedicates his body and mind considering them as HIS.
    All is Tera , tera , tera ... meaning HIS , HIS , HIS...and then HE , HE , HE ....

    Kabir Sahibji is explaining that the whole world shies away from loosing selfidentity. This fear is there which gurmukh overcomes. Loosing haume is death of separate identity giving way to being jyote swarope.

    This is how this Shabad pungtees are understood by me.

    guru fateh
     
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  12. notanotherloginplease

    notanotherloginplease New Zealand
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    Re: Kabīr ji's marne ṯe jag darai mere man ānanḏ ਕਬੀਰ ਜਿਸੁ ਮਰਨੇ ਤੇ ਜਗੁ ਡਰੈ ਮੇਰੇ &#26

    Thank you all for your wonderful replies. Sherdil Ji's explanation and other shaloks of Kabir ji satisfied my intellect.
    Just wanted to write what I concluded from your kind comments and my research:

    Literal meaning of this high level poetry is also right which is - " The death from which people are afraid,fill my heart with joy. We can attain eternal joy only from dying'. Must be true for Kabir ji from their own experiences.

    In depth meaning(Thanks Sherdil Ji) - "When someone learns the art of dying while living, i.e. they become aware of whats going to happen at time of death and or they win over fear of death because they have realized 'shabad' and met Lord and they know for sure that they are going to merge back in Him at time of death. So no question of fear , rather it becomes an occasion of joy for them(or for their soul)". People fear of the unknown, fear to leave this life(including kids,parents,wealth etc.) but Gurmukhs know the truth about what greater wealth is waiting for them at the time of death. Faith attained through personal experience of death makes them fearless."

    Please correct me if I am wrong. Thanks a lot.
    Sat Shri Akaal to all.:sippingcoffeemunda:
     
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    #11 notanotherloginplease, Sep 2, 2014
    Last edited: Sep 2, 2014

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