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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
Gurmat Vichar - Discussions
Gurbani Contemplation - Selok Bhagat Kabir Ji
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<blockquote data-quote="pk70" data-source="post: 93781" data-attributes="member: 5889"><p><strong>Respected aad Bhain jio</strong></p><p> </p><p> <strong>Doubtlessly you have expressed the idea of Kabir ji that went beyond the words’ limitations.It is very good insight. Going to comprehend words all metaphors and their application is not that easy. Thanks</strong></p><p><strong> These slokas are wrapped in metaphors; many fail to figure out actually what he is meant to say. No interpreter could satisfy me to day date. My concern is if he only talks about the body and the soul or he also intends to address a Yogi as well to apply his idea pursued in the first sloka? Both Slokas are very much centered at the body, its acts forced to do by the mind, their reactions and the limited life span that ends eventually.</strong></p><p> <strong>What is this fire? It must be the fire ignited by five primal forces, these are the ones that force the mind to run to all directions, this act of the mind gets a name by the enlightened one, that is “ pardesi”. Pardesi is quite often used in Sree Guru Granth Sahib for a mind who is out in pursuit of Maya and its lures than staying within to realize the Creator; . Some time it’s also interpreted as a guest on this earth for limited time.</strong></p><p> </p><p> <strong>Fire is on the body of those who are gone astray; this fire keeps consuming the body but the soul (thread=soul that keeps body alive) actually departs at the end leaving behind the body that suffered just because of its command. Here Kabir ji sets a plat form for the Yogi who is not aware of it as being lost in his own ego.</strong></p><p> <strong>In the next Sloka the word” kheleo” is important; it indicates the end of life span given to Yogi and what he did to it. All things dear to the Yogi , couldn’t be of any use, in the end, the place where he preached his mission ended in worthlessness(Ash) because whom he preached couldn’t unite with the Lord. So what is the whole point? Living while under the influence of primal forces, search for the Creator ends up futile and life is wasted. Its not even inspirational for others to unite with Him.</strong></p><p> <strong>So what will happen to those who have done efforts to over come primal forces to stay within to realize the Lord (and eventually have)? Their bodies will not suffer and the mind that causes to execute the acts that bring fire of miseries will be actually stilled to realize Him, their Teachings will be eternal to inspire millions to tread on right path in the future.</strong></p><p> <strong>My humble views with a statement that due to use of a lot of metaphors in these Solokas, we prone to mistakes while interpreting them, forgive me for that, and I am not posting my views here in any kind of disagreement with your beautiful expression.<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></strong></p></blockquote><p></p>
[QUOTE="pk70, post: 93781, member: 5889"] [B]Respected aad Bhain jio[/B] [B]Doubtlessly you have expressed the idea of Kabir ji that went beyond the words’ limitations.It is very good insight. Going to comprehend words all metaphors and their application is not that easy. Thanks[/B] [B] These slokas are wrapped in metaphors; many fail to figure out actually what he is meant to say. No interpreter could satisfy me to day date. My concern is if he only talks about the body and the soul or he also intends to address a Yogi as well to apply his idea pursued in the first sloka? Both Slokas are very much centered at the body, its acts forced to do by the mind, their reactions and the limited life span that ends eventually.[/B] [B]What is this fire? It must be the fire ignited by five primal forces, these are the ones that force the mind to run to all directions, this act of the mind gets a name by the enlightened one, that is “ pardesi”. Pardesi is quite often used in Sree Guru Granth Sahib for a mind who is out in pursuit of Maya and its lures than staying within to realize the Creator; . Some time it’s also interpreted as a guest on this earth for limited time.[/B] [B]Fire is on the body of those who are gone astray; this fire keeps consuming the body but the soul (thread=soul that keeps body alive) actually departs at the end leaving behind the body that suffered just because of its command. Here Kabir ji sets a plat form for the Yogi who is not aware of it as being lost in his own ego.[/B] [B]In the next Sloka the word” kheleo” is important; it indicates the end of life span given to Yogi and what he did to it. All things dear to the Yogi , couldn’t be of any use, in the end, the place where he preached his mission ended in worthlessness(Ash) because whom he preached couldn’t unite with the Lord. So what is the whole point? Living while under the influence of primal forces, search for the Creator ends up futile and life is wasted. Its not even inspirational for others to unite with Him.[/B] [B]So what will happen to those who have done efforts to over come primal forces to stay within to realize the Lord (and eventually have)? Their bodies will not suffer and the mind that causes to execute the acts that bring fire of miseries will be actually stilled to realize Him, their Teachings will be eternal to inspire millions to tread on right path in the future.[/B] [B]My humble views with a statement that due to use of a lot of metaphors in these Solokas, we prone to mistakes while interpreting them, forgive me for that, and I am not posting my views here in any kind of disagreement with your beautiful expression.:)[/B][B][/B] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Gurbani Contemplation - Selok Bhagat Kabir Ji
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