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Kabir Ji Bani Ang 477

Luckysingh

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Dec 4, 2011
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This shabad was recently quoted in another thread.
I think it would be interesting to discuss and interpret the element of 'mystery' attached to the message.


Ang 477

ਆਸਾ ॥
Aasaa ||
Aasaa:

ਫੀਲੁ ਰਬਾਬੀ ਬਲਦੁ ਪਖਾਵਜ ਕਊਆ ਤਾਲ ਬਜਾਵੈ ॥
Feel Rabaabee Baladh Pakhaavaj Kooaa Thaal Bajaavai ||
The elephant is the guitar player, the ox is the drummer, and the crow plays the cymbals.

ਪਹਿਰਿ ਚੋਲਨਾ ਗਦਹਾ ਨਾਚੈ ਭੈਸਾ ਭਗਤਿ ਕਰਾਵੈ ॥੧॥
Pehir Cholanaa Gadhehaa Naachai Bhaisaa Bhagath Karaavai ||1 I
Putting on the skirt, the donkey dances around, and the water buffalo performs devotional worship. ||1||

ਰਾਜਾ ਰਾਮ ਕਕਰੀਆ ਬਰੇ ਪਕਾਏ ॥
Raajaa Raam Kakareeaa Barae Pakaaeae ||
The Lord, the King, has cooked the cakes of ice,

ਕਿਨੈ ਬੂਝਨਹਾਰੈ ਖਾਏ ॥੧॥ ਰਹਾਉ ॥
Kinai Boojhanehaarai Khaaeae ||1|| Rehaao ||
But only the rare man of understanding eats them. ||1||Pause||

ਬੈਠਿ ਸਿੰਘੁ ਘਰਿ ਪਾਨ ਲਗਾਵੈ ਘੀਸ ਗਲਉਰੇ ਲਿਆਵੈ ॥
Baith Singh Ghar Paan Lagaavai Ghees Galourae Liaavai ||
Sitting in his den, the lion prepares the betel leaves, and the muskrat brings the betel nuts.

ਘਰਿ ਘਰਿ ਮੁਸਰੀ ਮੰਗਲੁ ਗਾਵਹਿ ਕਛੂਆ ਸੰਖੁ ਬਜਾਵੈ ॥੨॥
Ghar Ghar Musaree Mangal Gaavehi Kashhooaa Sankh Bajaavai ||2||
Going from house to house, the mouse sings the songs of joy, and the turtle blows on the conch-shell. ||2||

ਬੰਸ ਕੋ ਪੂਤੁ ਬੀਆਹਨ ਚਲਿਆ ਸੁਇਨੇ ਮੰਡਪ ਛਾਏ ॥
Bans Ko Pooth Beeaahan Chaliaa Sueinae Manddap Shhaaeae ||
The son of the sterile woman goes to get married, and the golden canopy is spread out for him.

ਰੂਪ ਕੰਨਿਆ ਸੁੰਦਰਿ ਬੇਧੀ ਸਸੈ ਸਿੰਘ ਗੁਨ ਗਾਏ ॥੩॥
Roop Kanniaa Sundhar Baedhhee Sasai Singh Gun Gaaeae ||3||
He marries a beautiful and enticing young woman; the rabbit and the lion sing their praises. ||3||

ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਕੀਟੀ ਪਰਬਤੁ ਖਾਇਆ ॥
Kehath Kabeer Sunahu Rae Santhahu Keettee Parabath Khaaeiaa ||
Says Kabeer, listen, O Saints - the ant has eaten the mountain.

ਕਛੂਆ ਕਹੈ ਅੰਗਾਰ ਭਿ ਲੋਰਉ ਲੂਕੀ ਸਬਦੁ ਸੁਨਾਇਆ ॥੪॥੬॥
Kashhooaa Kehai Angaar Bh Loro Lookee Sabadh Sunaaeiaa ||4||6||
The turtle says, ""I need a burning coal, also."" Listen to this mystery of the Shabad. ||4||6||

 

arshi

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Aug 20, 2009
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Lucky ji

Bhagat ji depicts a couple of scenarios, but the central idea here, of course, lies in the Rahau pankti. The concluding pankti also helps in deciphering the meaning of the shabad.

I think the English translation here is inaccurate, kakree-aa, here, refers to the Punjabi term khakhree-aa, bitter, sometimes poisonous fruit - bulbs of a plant, e.g. the likes of cactus plant (cactus bulbs) and not ice. I, as always, stand corrected.

Our conscious mind (mann) is often likened to a mule – stubborn, obstinate, foolish. However, a humble mind will often win over staunch enemies.

kahat kabeer sunhu ray santahu keetee parbat khaa-i-aa.
Says Kabeer, pay heed O devotees, how the humble ant has devoured the mountain (Sri Guru Granth Sahib Ji 477).

Humility is always the strength of the human mind and not the weakness as many assume. The Lord (WaheGuru) can infuse courage into a humble creature such as an ant to take on an army.

neekee keeree meh kal raakhai. bhasam karai laskar kot laakhai (Sri Guru Granth Sahib Ji 285).

Like Harry ji rightly says, we must make an effort to live truthfully but we must first be truthful to ourselves and that can only be done by constantly instructing our minds to be humble; ego, egotism, me-ism has a habit of creeping in through the tiniest of pinholes.

Kind Regards
Rajinder Singh ‘Arshi’
 

japjisahib04

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Jan 22, 2005
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Arshi Jee

Permit me to make slight correction in understanding the rahao pankti.

ਰਾਜਾ ਰਾਮ ਕਕਰੀ ਆਬਰੇ ਪਕਾਏ ॥ ਕਿਨੈ ਬੂਝਨਹਾਰੈ ਖਾਏ ॥੧॥ ਰਹਾਉ ॥

You will notice that whole sabd refers to working of several animals and their instinct but rahao is referring to 'auk' plant which looks like mango but cannot be eaten as it is tasteless/bitter. Kabir is addressing to God that this 'auk' plant can be sweetened like mango just in case one realizes the technique, in other word, can give it a rebirth without actually plucking it from the tree. Similarly animals instincts within us can be transformed to merge with God without actually physical death. If we don't understand this then, 'ਇਹੁ ਜਗੁ ਧੂਏ ਕਾ ਪਹਾਰ ॥

Likewise on concluding pankti, 'kahat kabeer sunhu ray santahu keetee parbat khaa-i-aa.
Now Kabeer is not referring to saints or devotee but instructing to 'indray and gian indray' of his manh as first person that since elephant is symbol of ego thus cannot achieve anything whereas ant as a symbol of humility, 'ਹਰਿ ਹੈ ਖਾਂਡੁ ਰੇਤੁ ਮਹਿ ਬਿਖਰੀ ਹਾਥੀ ਚੁਨੀ ਨ ਜਾਇ ॥ ਕਹਿ ਕਬੀਰ ਗੁਰਿ ਭਲੀ ਬੁਝਾਈ ਕੀਟੀ ਹੋਇ ਕੈ ਖਾਇ ॥੨੩੮॥ The God is like sugar, scattered in the sand; the elephant cannot pick it up. Says Kabeer, the Guru has given me this sublime understanding: become an ant, and feed on it. ||238|| (an idiom)

Why I interpreted, 'sunhu ray santahu as indray and gian indray of manh because at other place kabeer is addressing, 'ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਸਾਧਸੰਗਤਿ ਤਰਿ ਜਾਂਹਿਗਾ ॥੩॥੧॥ here which sadh sanghat he is asking saint to join.
 

Sherdil

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Jan 20, 2014
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Perhaps the elephant and the ox symbolize the wandering mind:

Page 159, GGS
ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ
गउड़ी गुआरेरी महला ३ ॥
Ga▫oṛī gu▫ārerī mėhlā 3.
Gauree Gwaarayree, Third Mehl:

ਮਨੁ ਮਾਰੇ ਧਾਤੁ ਮਰਿ ਜਾਇ
मनु मारे धातु मरि जाइ ॥
Man māre ḏẖāṯ mar jā▫e.
When someone kills and subdues his own mind, his wandering nature is also subdued.

ਬਿਨੁ ਮੂਏ ਕੈਸੇ ਹਰਿ ਪਾਇ
बिनु मूए कैसे हरि पाइ ॥
Bin mū▫e kaise har pā▫e.
Without such a death, how can one find the Lord?

ਮਨੁ ਮਰੈ ਦਾਰੂ ਜਾਣੈ ਕੋਇ
मनु मरै दारू जाणै कोइ ॥
Man marai ḏārū jāṇai ko▫e.
Only a few know the medicine to kill the mind.

ਮਨੁ ਸਬਦਿ ਮਰੈ ਬੂਝੈ ਜਨੁ ਸੋਇ ॥੧॥
मनु सबदि मरै बूझै जनु सोइ ॥१॥
Man sabaḏ marai būjẖai jan so▫e. ||1||
One whose mind dies in the Word of the Shabad, understands Him. ||1||

ਜਿਸ ਨੋ ਬਖਸੇ ਦੇ ਵਡਿਆਈ
जिस नो बखसे दे वडिआई ॥
Jis no bakẖse ḏe vadi▫ā▫ī.
He grants greatness to those whom He forgives.

ਗੁਰ ਪਰਸਾਦਿ ਹਰਿ ਵਸੈ ਮਨਿ ਆਈ ॥੧॥ ਰਹਾਉ
गुर परसादि हरि वसै मनि आई ॥१॥ रहाउ ॥
Gur parsāḏ har vasai man ā▫ī. ||1|| rahā▫o.
By Guru's Grace, the Lord comes to dwell within the mind. ||1||Pause||

ਗੁਰਮੁਖਿ ਕਰਣੀ ਕਾਰ ਕਮਾਵੈ
गुरमुखि करणी कार कमावै ॥
Gurmukẖ karṇī kār kamāvai.
The Gurmukh practices doing good deeds;

ਤਾ ਇਸੁ ਮਨ ਕੀ ਸੋਝੀ ਪਾਵੈ
ता इसु मन की सोझी पावै ॥
Ŧā is man kī sojẖī pāvai.
thus he comes to understand this mind.

ਮਨੁ ਮੈ ਮਤੁ ਮੈਗਲ ਮਿਕਦਾਰਾ
मनु मै मतु मैगल मिकदारा ॥
Man mai maṯ maigal mikḏārā.
The mind is like an elephant, drunk with wine.

ਗੁਰੁ ਅੰਕਸੁ ਮਾਰਿ ਜੀਵਾਲਣਹਾਰਾ ॥੨॥
गुरु अंकसु मारि जीवालणहारा ॥२॥
Gur ankas mār jīvālaṇhārā. ||2||
The Guru is the rod which controls it, and shows it the way. ||2||

ਮਨੁ ਅਸਾਧੁ ਸਾਧੈ ਜਨੁ ਕੋਇ
मनु असाधु साधै जनु कोइ ॥
Man asāḏẖ sāḏẖai jan ko▫e.
The mind is uncontrollable; how rare are those who subdue it.

ਅਚਰੁ ਚਰੈ ਤਾ ਨਿਰਮਲੁ ਹੋਇ
अचरु चरै ता निरमलु होइ ॥
Acẖar cẖarai ṯā nirmal ho▫e.
Those who move the immovable become pure.

ਗੁਰਮੁਖਿ ਇਹੁ ਮਨੁ ਲਇਆ ਸਵਾਰਿ
गुरमुखि इहु मनु लइआ सवारि ॥
Gurmukẖ ih man la▫i▫ā savār.
The Gurmukhs embellish and beautify this mind.

ਹਉਮੈ ਵਿਚਹੁ ਤਜੇ ਵਿਕਾਰ ॥੩॥
हउमै विचहु तजे विकार ॥३॥
Ha▫umai vicẖahu ṯaje vikār. ||3||
They eradicate egotism and corruption from within. ||3||

ਜੋ ਧੁਰਿ ਰਾਖਿਅਨੁ ਮੇਲਿ ਮਿਲਾਇ
जो धुरि राखिअनु मेलि मिलाइ ॥
Jo ḏẖur rākẖi▫an mel milā▫e.
Those who, by pre-ordained destiny, are united in the Lord's Union,

ਕਦੇ ਵਿਛੁੜਹਿ ਸਬਦਿ ਸਮਾਇ
कदे न विछुड़हि सबदि समाइ ॥
Kaḏe na vicẖẖuṛėh sabaḏ samā▫e.
are never separated from Him again; they are absorbed in the Shabad.

ਆਪਣੀ ਕਲਾ ਆਪੇ ਹੀ ਜਾਣੈ
आपणी कला आपे ही जाणै ॥
Āpṇī kalā āpe hī jāṇai.
He Himself knows His Own Almighty Power.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਛਾਣੈ ॥੪॥੫॥੨੫॥
नानक गुरमुखि नामु पछाणै ॥४॥५॥२५॥
Nānak gurmukẖ nām pacẖẖāṇai. ||4||5||25||
O Nanak, the Gurmukh realizes the Naam, the Name of the Lord. ||4||5||25||
Page 386, GGS
ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

ਮਹਲਾ ਰਾਗੁ ਆਸਾ ਘਰੁ ਕੇ
महला ४ रागु आसा घरु ६ के ३ ॥
Mėhlā 4 rāg āsā gẖar 6 ke 3.
Fourth Mehl, Raag Aasaa, 3 Of Sixth House:

ਹਥਿ ਕਰਿ ਤੰਤੁ ਵਜਾਵੈ ਜੋਗੀ ਥੋਥਰ ਵਾਜੈ ਬੇਨ
हथि करि तंतु वजावै जोगी थोथर वाजै बेन ॥
Hath kar ṯanṯ vajāvai jogī thothar vājai ben.
You may pluck the strings with your hand, O Yogi, but your playing of the harp is in vain.

ਗੁਰਮਤਿ ਹਰਿ ਗੁਣ ਬੋਲਹੁ ਜੋਗੀ ਇਹੁ ਮਨੂਆ ਹਰਿ ਰੰਗਿ ਭੇਨ ॥੧॥
गुरमति हरि गुण बोलहु जोगी इहु मनूआ हरि रंगि भेन ॥१॥
Gurmaṯ har guṇ bolhu jogī ih manū▫ā har rang bẖen. ||1||
Under Guru's Instruction, chant the Glorious Praises of the Lord, O Yogi, and this mind of yours shall be imbued with the Lord's Love. ||1||

ਜੋਗੀ ਹਰਿ ਦੇਹੁ ਮਤੀ ਉਪਦੇਸੁ
जोगी हरि देहु मती उपदेसु ॥
Jogī har ḏeh maṯī upḏes.
O Yogi, give your intellect the Teachings of the Lord.

ਜੁਗੁ ਜੁਗੁ ਹਰਿ ਹਰਿ ਏਕੋ ਵਰਤੈ ਤਿਸੁ ਆਗੈ ਹਮ ਆਦੇਸੁ ॥੧॥ ਰਹਾਉ
जुगु जुगु हरि हरि एको वरतै तिसु आगै हम आदेसु ॥१॥ रहाउ ॥
Jug jug har har eko varṯai ṯis āgai ham āḏes. ||1|| rahā▫o.
The Lord, the One Lord, is pervading throughout all the ages; I humbly bow down to Him. ||1||Pause||

ਗਾਵਹਿ ਰਾਗ ਭਾਤਿ ਬਹੁ ਬੋਲਹਿ ਇਹੁ ਮਨੂਆ ਖੇਲੈ ਖੇਲ
गावहि राग भाति बहु बोलहि इहु मनूआ खेलै खेल ॥
Gāvahi rāg bẖāṯ baho bolėh ih manū▫ā kẖelai kẖel.
You sing in so many Ragas and harmonies, and you talk so much, but this mind of yours is only playing a game.

ਜੋਵਹਿ ਕੂਪ ਸਿੰਚਨ ਕਉ ਬਸੁਧਾ ਉਠਿ ਬੈਲ ਗਏ ਚਰਿ ਬੇਲ ॥੨॥
जोवहि कूप सिंचन कउ बसुधा उठि बैल गए चरि बेल ॥२॥
Jovėh kūp sincẖan ka▫o basuḏẖā uṯẖ bail ga▫e cẖar bel. ||2||
You work the well and irrigate the fields, but the oxen have already left to graze in the jungle. ||2||

ਕਾਇਆ ਨਗਰ ਮਹਿ ਕਰਮ ਹਰਿ ਬੋਵਹੁ ਹਰਿ ਜਾਮੈ ਹਰਿਆ ਖੇਤੁ
काइआ नगर महि करम हरि बोवहु हरि जामै हरिआ खेतु ॥
Kā▫i▫ā nagar mėh karam har bovhu har jāmai hari▫ā kẖeṯ.
In the field of the body, plant the Lord's Name, and the Lord will sprout there, like a lush green field.

ਮਨੂਆ ਅਸਥਿਰੁ ਬੈਲੁ ਮਨੁ ਜੋਵਹੁ ਹਰਿ ਸਿੰਚਹੁ ਗੁਰਮਤਿ ਜੇਤੁ ॥੩॥
मनूआ असथिरु बैलु मनु जोवहु हरि सिंचहु गुरमति जेतु ॥३॥
Manū▫ā asthir bail man jovhu har sincẖahu gurmaṯ jeṯ. ||3||
O mortal, hook up your unstable mind like an ox, and irrigate your fields with the Lord's Name, through the Guru's Teachings. ||3||

ਜੋਗੀ ਜੰਗਮ ਸ੍ਰਿਸਟਿ ਸਭ ਤੁਮਰੀ ਜੋ ਦੇਹੁ ਮਤੀ ਤਿਤੁ ਚੇਲ
जोगी जंगम स्रिसटि सभ तुमरी जो देहु मती तितु चेल ॥
Jogī jangam sarisat sabẖ ṯumrī jo ḏeh maṯī ṯiṯ cẖel.
The Yogis, the wandering Jangams, and all the world is Yours, O Lord. According to the wisdom which You give them, so do they follow their ways.

ਜਨ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ਹਰਿ ਲਾਵਹੁ ਮਨੂਆ ਪੇਲ ॥੪॥੯॥੬੧॥
जन नानक के प्रभ अंतरजामी हरि लावहु मनूआ पेल ॥४॥९॥६१॥
Jan Nānak ke parabẖ anṯarjāmī har lāvhu manū▫ā pel. ||4||9||61||
O Lord God of servant Nanak, O Inner-knower, Searcher of hearts, please link my mind to You. ||4||9||61||
The crow symbolizes someone who has not enshrined the divine within their mind.

Page 123, GGS
ਮਾਝ ਮਹਲਾ
माझ महला ३ ॥
Mājẖ mėhlā 3.
Maajh, Third Mehl:

ਤੇਰੇ ਭਗਤ ਸੋਹਹਿ ਸਾਚੈ ਦਰਬਾਰੇ
तेरे भगत सोहहि साचै दरबारे ॥
Ŧere bẖagaṯ sohėh sācẖai ḏarbāre.
Your devotees look beautiful in the True Court.

ਗੁਰ ਕੈ ਸਬਦਿ ਨਾਮਿ ਸਵਾਰੇ
गुर कै सबदि नामि सवारे ॥
Gur kai sabaḏ nām savāre.
Through the Word of the Guru's Shabad, they are adorned with the Naam.

ਸਦਾ ਅਨੰਦਿ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥
सदा अनंदि रहहि दिनु राती गुण कहि गुणी समावणिआ ॥१॥
Saḏā anand rahėh ḏin rāṯī guṇ kahi guṇī samāvaṇi▫ā. ||1||
They are forever in bliss, day and night; chanting the Glorious Praises of the Lord, they merge with the Lord of Glory. ||1||

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਨਾਮੁ ਸੁਣਿ ਮੰਨਿ ਵਸਾਵਣਿਆ
हउ वारी जीउ वारी नामु सुणि मंनि वसावणिआ ॥
Ha▫o vārī jī▫o vārī nām suṇ man vasāvaṇi▫ā.
I am a sacrifice, my soul is a sacrifice, to those who hear and enshrine the Naam within their minds.

ਹਰਿ ਜੀਉ ਸਚਾ ਊਚੋ ਊਚਾ ਹਉਮੈ ਮਾਰਿ ਮਿਲਾਵਣਿਆ ॥੧॥ ਰਹਾਉ
हरि जीउ सचा ऊचो ऊचा हउमै मारि मिलावणिआ ॥१॥ रहाउ ॥
Har jī▫o sacẖā ūcẖo ūcẖā ha▫umai mār milāvaṇi▫ā. ||1|| rahā▫o.
The Dear Lord, the True One, the Highest of the High, subdues their ego and blends them with Himself. ||1||Pause||

ਹਰਿ ਜੀਉ ਸਾਚਾ ਸਾਚੀ ਨਾਈ
हरि जीउ साचा साची नाई ॥
Har jī▫o sācẖā sācẖī nā▫ī.
True is the Dear Lord, and True is His Name.

ਗੁਰ ਪਰਸਾਦੀ ਕਿਸੈ ਮਿਲਾਈ
गुर परसादी किसै मिलाई ॥
Gur parsādī kisai milā▫ī.
By Guru's Grace, some merge with Him.

ਗੁਰ ਸਬਦਿ ਮਿਲਹਿ ਸੇ ਵਿਛੁੜਹਿ ਨਾਹੀ ਸਹਜੇ ਸਚਿ ਸਮਾਵਣਿਆ ॥੨॥
गुर सबदि मिलहि से विछुड़हि नाही सहजे सचि समावणिआ ॥२॥
Gur sabaḏ milėh se vicẖẖuṛėh nāhī sėhje sacẖ samāvaṇi▫ā. ||2||
Through the Word of the Guru's Shabad, those who merge with the Lord shall not be separated from Him again. They merge with intuitive ease into the True Lord. ||2||

ਤੁਝ ਤੇ ਬਾਹਰਿ ਕਛੂ ਹੋਇ
तुझ ते बाहरि कछू न होइ ॥
Ŧujẖ ṯe bāhar kacẖẖū na ho▫e.
There is nothing beyond You;

ਤੂੰ ਕਰਿ ਕਰਿ ਵੇਖਹਿ ਜਾਣਹਿ ਸੋਇ
तूं करि करि वेखहि जाणहि सोइ ॥
Ŧūʼn kar kar vekẖėh jāṇėh so▫e.
You are the One who does, sees, and knows.

ਆਪੇ ਕਰੇ ਕਰਾਏ ਕਰਤਾ ਗੁਰਮਤਿ ਆਪਿ ਮਿਲਾਵਣਿਆ ॥੩॥
आपे करे कराए करता गुरमति आपि मिलावणिआ ॥३॥
Āpe kare karā▫e karṯā gurmaṯ āp milāvaṇi▫ā. ||3||
The Creator Himself acts, and inspires others to act. Through the Guru's Teachings, He blends us into Himself. ||3||

ਕਾਮਣਿ ਗੁਣਵੰਤੀ ਹਰਿ ਪਾਏ
कामणि गुणवंती हरि पाए ॥
Kāmaṇ guṇvanṯī har pā▫e.
The virtuous soul-bride finds the Lord;

ਭੈ ਭਾਇ ਸੀਗਾਰੁ ਬਣਾਏ
भै भाइ सीगारु बणाए ॥
Bẖai bẖā▫e sīgār baṇā▫e.
she decorates herself with the Love and the Fear of God.

ਸਤਿਗੁਰੁ ਸੇਵਿ ਸਦਾ ਸੋਹਾਗਣਿ ਸਚ ਉਪਦੇਸਿ ਸਮਾਵਣਿਆ ॥੪॥
सतिगुरु सेवि सदा सोहागणि सच उपदेसि समावणिआ ॥४॥
Saṯgur sev saḏā sohagaṇ sacẖ upḏes samāvaṇi▫ā. ||4||
She who serves the True Guru is forever a happy soul-bride. She is absorbed in the true teachings. ||4||

ਸਬਦੁ ਵਿਸਾਰਨਿ ਤਿਨਾ ਠਉਰੁ ਠਾਉ
सबदु विसारनि तिना ठउरु न ठाउ ॥
Sabaḏ visāran ṯinā ṯẖa▫ur na ṯẖā▫o.
Those who forget the Word of the Shabad have no home and no place of rest.

ਭ੍ਰਮਿ ਭੂਲੇ ਜਿਉ ਸੁੰਞੈ ਘਰਿ ਕਾਉ
भ्रमि भूले जिउ सुंञै घरि काउ ॥
Bẖaram bẖūle ji▫o suñai gẖar kā▫o.
They are deluded by doubt, like a crow in a deserted house.

ਹਲਤੁ ਪਲਤੁ ਤਿਨੀ ਦੋਵੈ ਗਵਾਏ ਦੁਖੇ ਦੁਖਿ ਵਿਹਾਵਣਿਆ ॥੫॥
हलतु पलतु तिनी दोवै गवाए दुखे दुखि विहावणिआ ॥५॥
Halaṯ palaṯ ṯinī ḏovai gavā▫e ḏukẖe ḏukẖ vihāvaṇi▫ā. ||5||
They forfeit both this world and the next, and they pass their lives suffering in pain and misery. ||5||

ਲਿਖਦਿਆ ਲਿਖਦਿਆ ਕਾਗਦ ਮਸੁ ਖੋਈ
लिखदिआ लिखदिआ कागद मसु खोई ॥
Likẖ▫ḏi▫ā likẖ▫ḏi▫ā kāgaḏ mas kẖo▫ī.
Writing on and on endlessly, they run out of paper and ink.

ਦੂਜੈ ਭਾਇ ਸੁਖੁ ਪਾਏ ਕੋਈ
दूजै भाइ सुखु पाए न कोई ॥
Ḏūjai bẖā▫e sukẖ pā▫e na ko▫ī.
Through the love with duality, no one has found peace.

ਕੂੜੁ ਲਿਖਹਿ ਤੈ ਕੂੜੁ ਕਮਾਵਹਿ ਜਲਿ ਜਾਵਹਿ ਕੂੜਿ ਚਿਤੁ ਲਾਵਣਿਆ ॥੬॥
कूड़ु लिखहि तै कूड़ु कमावहि जलि जावहि कूड़ि चितु लावणिआ ॥६॥
Kūṛ likẖėh ṯai kūṛ kamāvėh jal jāvėh kūṛ cẖiṯ lāvaṇi▫ā. ||6||
They write falsehood, and they practice falsehood; they are burnt to ashes by focusing their consciousness on falsehood. ||6||

ਗੁਰਮੁਖਿ ਸਚੋ ਸਚੁ ਲਿਖਹਿ ਵੀਚਾਰੁ
गुरमुखि सचो सचु लिखहि वीचारु ॥
Gurmukẖ sacẖo sacẖ likẖėh vīcẖār.
The Gurmukhs write and reflect on Truth, and only Truth.

ਸੇ ਜਨ ਸਚੇ ਪਾਵਹਿ ਮੋਖ ਦੁਆਰੁ
से जन सचे पावहि मोख दुआरु ॥
Se jan sacẖe pāvahi mokẖ ḏu▫ār.
The true ones find the gate of salvation.

ਸਚੁ ਕਾਗਦੁ ਕਲਮ ਮਸਵਾਣੀ ਸਚੁ ਲਿਖਿ ਸਚਿ ਸਮਾਵਣਿਆ ॥੭॥
सचु कागदु कलम मसवाणी सचु लिखि सचि समावणिआ ॥७॥
Sacẖ kāgaḏ kalam masvāṇī sacẖ likẖ sacẖ samāvaṇi▫ā. ||7||
True is their paper, pen and ink; writing Truth, they are absorbed in the True One. ||7||

ਮੇਰਾ ਪ੍ਰਭੁ ਅੰਤਰਿ ਬੈਠਾ ਵੇਖੈ
मेरा प्रभु अंतरि बैठा वेखै ॥
Merā parabẖ anṯar baiṯẖā vekẖai.
My God sits deep within the self; He watches over us.

ਗੁਰ ਪਰਸਾਦੀ ਮਿਲੈ ਸੋਈ ਜਨੁ ਲੇਖੈ
गुर परसादी मिलै सोई जनु लेखै ॥
Gur parsādī milai so▫ī jan lekẖai.
Those who meet the Lord, by Guru's Grace, are acceptable.

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਵਣਿਆ ॥੮॥੨੨॥੨੩॥
नानक नामु मिलै वडिआई पूरे गुर ते पावणिआ ॥८॥२२॥२३॥
Nānak nām milai vadi▫ā▫ī pūre gur ṯe pāvṇi▫ā. ||8||22||23||
O Nanak, glorious greatness is received through the Naam, which is obtained through the Perfect Guru. ||8||22||23||
The donkey symbolizes someone with low intellect, but a lot of pride:

Page 1246, GGS
ਮਃ
मः १ ॥
Mėhlā 1.
First Mehl:

ਮਨਹੁ ਜਿ ਅੰਧੇ ਕੂਪ ਕਹਿਆ ਬਿਰਦੁ ਜਾਣਨ੍ਹ੍ਹੀ
मनहु जि अंधे कूप कहिआ बिरदु न जाणन्ही ॥
Manhu jė anḏẖe kūp kahi▫ā biraḏ na jāṇanĥī.
Those mortals whose minds are like deep dark pits do not understand the purpose of life, even when it is explained to them.

ਮਨਿ ਅੰਧੈ ਊਂਧੈ ਕਵਲਿ ਦਿਸਨ੍ਹ੍ਹਿ ਖਰੇ ਕਰੂਪ
मनि अंधै ऊंधै कवलि दिसन्हि खरे करूप ॥
Man anḏẖai ūʼnḏẖai kaval ḏisniĥ kẖare karūp.
Their minds are blind, and their heart-lotuses are upside-down; they look totally ugly.

ਇਕਿ ਕਹਿ ਜਾਣਹਿ ਕਹਿਆ ਬੁਝਹਿ ਤੇ ਨਰ ਸੁਘੜ ਸਰੂਪ
इकि कहि जाणहि कहिआ बुझहि ते नर सुघड़ सरूप ॥
Ik kahi jāṇėh kahi▫ā bujẖėh ṯe nar sugẖaṛ sarūp.
Some know how to speak, and understand what they are told. They are wise and beautiful.

ਇਕਨਾ ਨਾਦ ਬੇਦ ਗੀਅ ਰਸੁ ਰਸ ਕਸ ਜਾਣੰਤਿ
इकना नाद न बेद न गीअ रसु रस कस न जाणंति ॥
Iknā nāḏ na beḏ na gī▫a ras ras kas na jāṇanṯ.
Some do not understand about the Sound-current of the Naad or the Vedas, music, virtue or vice.

ਇਕਨਾ ਸੁਧਿ ਬੁਧਿ ਅਕਲਿ ਸਰ ਅਖਰ ਕਾ ਭੇਉ ਲਹੰਤਿ
इकना सुधि न बुधि न अकलि सर अखर का भेउ न लहंति ॥
Iknā suḏẖ na buḏẖ na akal sar akẖar kā bẖe▫o na lāhanṯ.
Some are not blessed with understanding, intelligence, or sublime intellect; they do not grasp the mystery of God's Word.

ਨਾਨਕ ਸੇ ਨਰ ਅਸਲਿ ਖਰ ਜਿ ਬਿਨੁ ਗੁਣ ਗਰਬੁ ਕਰੰਤਿ ॥੨॥
नानक से नर असलि खर जि बिनु गुण गरबु करंति ॥२॥
Nānak se nar asal kẖar jė bin guṇ garab karanṯ. ||2||
O Nanak, they are donkeys; they are very proud of themselves, but they have no virtues at all. ||2||
That's all I got so far...
 

Sherdil

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Jan 20, 2014
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ਆਸਾ ॥
Aasaa ||
Aasaa:

ਫੀਲੁ ਰਬਾਬੀ ਬਲਦੁ ਪਖਾਵਜ ਕਊਆ ਤਾਲ ਬਜਾਵੈ ॥
Feel Rabaabee Baladh Pakhaavaj Kooaa Thaal Bajaavai ||
The elephant is the guitar player, the ox is the drummer, and the crow plays the cymbals.

ਪਹਿਰਿ ਚੋਲਨਾ ਗਦਹਾ ਨਾਚੈ ਭੈਸਾ ਭਗਤਿ ਕਰਾਵੈ ॥੧॥
Pehir Cholanaa Gadhehaa Naachai Bhaisaa Bhagath Karaavai ||1 I


Putting on the skirt, the donkey dances around, and the water buffalo performs devotional worship. ||1||

ਰਾਜਾ ਰਾਮ ਕਕਰੀਆ ਬਰੇ ਪਕਾਏ ॥
Raajaa Raam Kakareeaa Barae Pakaaeae ||
The Lord, the King, has cooked the cakes of ice,

ਕਿਨੈ ਬੂਝਨਹਾਰੈ ਖਾਏ ॥੧॥ ਰਹਾਉ ॥
Kinai Boojhanehaarai Khaaeae ||1|| Rehaao ||
But only the rare man of understanding eats them. ||1||Pause||

ਬੈਠਿ ਸਿੰਘੁ ਘਰਿ ਪਾਨ ਲਗਾਵੈ ਘੀਸ ਗਲਉਰੇ ਲਿਆਵੈ ॥
Baith Singh Ghar Paan Lagaavai Ghees Galourae Liaavai ||
Sitting in his den, the lion prepares the betel leaves, and the muskrat brings the betel nuts.

ਘਰਿ ਘਰਿ ਮੁਸਰੀ ਮੰਗਲੁ ਗਾਵਹਿ ਕਛੂਆ ਸੰਖੁ ਬਜਾਵੈ ॥੨॥
Ghar Ghar Musaree Mangal Gaavehi Kashhooaa Sankh Bajaavai ||2||
Going from house to house, the mouse sings the songs of joy, and the turtle blows on the conch-shell. ||2||

ਬੰਸ ਕੋ ਪੂਤੁ ਬੀਆਹਨ ਚਲਿਆ ਸੁਇਨੇ ਮੰਡਪ ਛਾਏ ॥
Bans Ko Pooth Beeaahan Chaliaa Sueinae Manddap Shhaaeae ||
The son of the sterile woman goes to get married, and the golden canopy is spread out for him.

ਰੂਪ ਕੰਨਿਆ ਸੁੰਦਰਿ ਬੇਧੀ ਸਸੈ ਸਿੰਘ ਗੁਨ ਗਾਏ ॥੩॥
Roop Kanniaa Sundhar Baedhhee Sasai Singh Gun Gaaeae ||3||
He marries a beautiful and enticing young woman; the rabbit and the lion sing their praises. ||3||

ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਕੀਟੀ ਪਰਬਤੁ ਖਾਇਆ ॥
Kehath Kabeer Sunahu Rae Santhahu Keettee Parabath Khaaeiaa ||
Says Kabeer, listen, O Saints - the ant has eaten the mountain.

ਕਛੂਆ ਕਹੈ ਅੰਗਾਰ ਭਿ ਲੋਰਉ ਲੂਕੀ ਸਬਦੁ ਸੁਨਾਇਆ ॥੪॥੬॥
Kashhooaa Kehai Angaar Bh Loro Lookee Sabadh Sunaaeiaa ||4||6||
The turtle says, ""I need a burning coal, also."" Listen to this mystery of the Shabad. ||4||6||
I take it that Kabir ji attended a wedding, and he is describing the people there according to the traits that they share with certain animals.

The first two lines describe a guitar player, a drummer, a cymbal player and a dancing girl.

He calls the guitar player an elephant because of his wandering mind. He calls the drummer an ox for the same reason. The cymbal player is called a crow because he does not remember the divine. The dancing girl is a donkey because she appears proud, even though she has little intellect.

The ant eating the mountain symbolizes people consuming more than they need. The turtle says that he needs a burning coal too. This means that what is being consumed is material. It will turn to dust, just as all material things turn to dust.

The mice who go from house to house singing songs of joy are the people who show up to homes, where a wedding is taking place, to sing songs. I remember I went to a family wedding in India and a group of singers showed up to sing songs at our house. These are the mice Kabir ji speaks of.

"The son of the sterile woman goes to get married". The woman is sterile because the seed of the Naam cannot grow in her mind.
 

arshi

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Sahni ji

As mentioned earlier Kabir Ji uses two scenarios, one of kakree-aa (khakhree-aa) and the other of a wedding to drive home his message.

My main purpose of the earlier post was to point out the inaccurateinterpretation, in my opinion, of kakree-aa as marbles of ice and that kakree-aa refers to khakhree-aa, which Prof Sahib Singh ji translates as Akk (calotropis proceria or gigantean). I honestly cannot recall the general English term, but since the term akk is not actually used, this could be any other similar plant, bitter, repulsive and insipid in taste. In another shabad, Guru Nanak Ji used the leaves of the simbal tree, the fruit of which is tasteless and repulsive despite the height of the tree - its humility that counts i.e. humility is the hallmark of goodness. (Sri Guru Granth Sahib Ji ). Similarly the red/orange bulbs (appearing like mangoes) on a cactus plant are not edible.

Our minds without humility are like these bitter khakhree-aas. The mann can only be nurtured by Guru’s message in restraining our negative traits, Kabir Ji gives this analogy (of khakhree-aa)to illustrate that with humility and execution of Guru’s message the mann can be sweetened (with the nectar of Bani) into a sweet mango.

As for the term ‘santahu’ I concur with Prof Sahib Singh ji as referring to ‘sant jano’. Kabir Ji ends many of his shabads with similar style. The term ’saadho’ is also found several times in Sri Guru Granth Sahib Ji. It was quite common in those days that travelling sages like Kabir Ji and Guru Nanak Dev Ji came across ‘sant mandlis’ (group of holy men) and addressed them. Therefore, ‘santahu’ referring to devotees appeals to me. These devotees also have issues with their indrees, just as we individually struggle to control and discipline them. At the end of the day it is all about educating our minds and keeping our indrees in check.

raam simar pachhutaahigaa man. (Sri Guru Granth Sahib Ji 1106 - 6)
Kabir Ji is instructing his mind (more like our minds) to keep WaheGuru in rememberance, otherwise we will come to regret it.

The last pankti is the one you have quoted.

kahat kabeer sunhu ray santahu saaDhsangat tar jaaNhigaa. (Sri Guru Granth Sahib Ji 1106)

Kabeer says, listen sant jano, bhagat jano – i.e. those attached to Ram, Har, Parmatma, WaheGuru), you will be blessed and saved in the company of the holy – i.e. other seekers. True, Kabeer Ji is addressing his own mind but also the minds of those who care to listen to him, who were often simple folk, unaware of the intricacies of languages and interpretations.

Sahni ji, I am always hesitant to question the wisdom of enlightened minds like yourself. This is what I sincerely believe but I always stand corrected. Time permitting, I would revisit the shabad and do a translation of the whole shabad.

Best regards.
Rajinder Singh ‘Arshi’
 

japjisahib04

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Jan 22, 2005
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I take it that Kabir ji attended a wedding, and he is describing the people there according to the traits that they share with certain animals.

The first two lines describe a guitar player, a drummer, a cymbal player and a dancing girl.

He calls the guitar player an elephant because of his wandering mind. He calls the drummer an ox for the same reason. The cymbal player is called a crow because he does not remember the divine. The dancing girl is a donkey because she appears proud, even though she has little intellect.

The ant eating the mountain symbolizes people consuming more than they need. The turtle says that he needs a burning coal too. This means that what is being consumed is material. It will turn to dust, just as all material things turn to dust.

The mice who go from house to house singing songs of joy are the people who show up to homes, where a wedding is taking place, to sing songs. I remember I went to a family wedding in India and a group of singers showed up to sing songs at our house. These are the mice Kabir ji speaks of.

"The son of the sterile woman goes to get married". The woman is sterile because the seed of the Naam cannot grow in her mind.
Hope you don't mind but your assertion that Kabir ji attended a wedding, and he is describing the people there according to the traits that they share with certain animals looks to me bit weird as it contradicts the pankti 'bura bhala ko kis nu kahiye saglai jee tumarai, gurmukh aap pachania bura n dissai koi and hum nahi changai bura nahi koe.

While reflecting upon rahao that if this bitter kakri can be sweetened like mango and is questioning, 'ਕਿਨੈ ਬੂਝਨਹਾਰੈ ਖਾਏ ॥੧॥ ਰਹਾਉ ॥ only those who realizes can taste its sweet essence of divine, to me it looks this sabd is very revolutionary and is referring to rebirth. and kabeer is giving us a new direction that, ' ਜਨਮ ਜਨਮ ਕੀ ਇਸੁ ਮਨ ਕਉ ਮਲੁ ਲਾਗੀ ਕਾਲਾ ਹੋਆ ਸਿਆਹੁ ॥ dirt of pashu and pankhi birti had accumulated to the extent that no amount of logic realizes the presence of these animals and teachs us a techique to remove the filth. Sri Guru Granth Sahib Ji 651. (over janam janam is not different reincarnation but our shortcoming over short comings of this life.

waiting for others understnading and will try to interpret tommorrow
 

Sherdil

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Jan 20, 2014
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Hope you don't mind but your assertion that Kabir ji attended a wedding, and he is describing the people there according to the traits that they share with certain animals looks to me bit weird as it contradicts the pankti 'bura bhala ko kis nu kahiye saglai jee tumarai, gurmukh aap pachania bura n dissai koi and hum nahi changai bura nahi koe.
Hello japjisahib04 ji,

I don't mind. "bura bhala ko kis nu kahiye saglai jee tumarai, gurmukh aap pachania bura n dissai koi and hum nahi changai bura nahi koe.' These panktis don't appear in the shabadh being discussed, so I am assuming you have provided them to demonstrate that a gurmukh wouldn't call anyone a bad name. I agree with you to an extent, but gurbani repeatedly demonstrates that the gurus and bhagats had no sympathy for those who did not remember the divine or practiced hypocrisy. The earlier shabadhs I provided demonstrate this. I can provide more:

Page 239, GGS
ਗਉੜੀ ਮਹਲਾ
गउड़ी महला ५ ॥
Ga▫oṛī mėhlā 5.
Gauree, Fifth Mehl:

ਬਿਨੁ ਸਿਮਰਨ ਜੈਸੇ ਸਰਪ ਆਰਜਾਰੀ
बिनु सिमरन जैसे सरप आरजारी ॥
Bin simran jaise sarap ārjārī.
Without meditating in remembrance on the Lord, one's life is like that of a snake.

ਤਿਉ ਜੀਵਹਿ ਸਾਕਤ ਨਾਮੁ ਬਿਸਾਰੀ ॥੧॥
तिउ जीवहि साकत नामु बिसारी ॥१॥
Ŧi▫o jīvėh sākaṯ nām bisārī. ||1||
This is how the faithless cynic lives, forgetting the Naam, the Name of the Lord. ||1||

ਏਕ ਨਿਮਖ ਜੋ ਸਿਮਰਨ ਮਹਿ ਜੀਆ
एक निमख जो सिमरन महि जीआ ॥
Ėk nimakẖ jo simran mėh jī▫ā.
One who lives in meditative remembrance, even for an instant,

ਕੋਟਿ ਦਿਨਸ ਲਾਖ ਸਦਾ ਥਿਰੁ ਥੀਆ ॥੧॥ ਰਹਾਉ
कोटि दिनस लाख सदा थिरु थीआ ॥१॥ रहाउ ॥
Kot ḏinas lākẖ saḏā thir thī▫ā. ||1|| rahā▫o.
lives for hundreds of thousands and millions of days, and becomes stable forever. ||1||Pause||

ਬਿਨੁ ਸਿਮਰਨ ਧ੍ਰਿਗੁ ਕਰਮ ਕਰਾਸ
बिनु सिमरन ध्रिगु करम करास ॥
Bin simran ḏẖarig karam karās.
Without meditating in remembrance on the Lord, one's actions and works are cursed.

ਕਾਗ ਬਤਨ ਬਿਸਟਾ ਮਹਿ ਵਾਸ ॥੨॥
काग बतन बिसटा महि वास ॥२॥
Kāg baṯan bistā mėh vās. ||2||
Like the crow's beak, he dwells in manure. ||2||

ਬਿਨੁ ਸਿਮਰਨ ਭਏ ਕੂਕਰ ਕਾਮ
बिनु सिमरन भए कूकर काम ॥
Bin simran bẖa▫e kūkar kām.
Without meditating in remembrance on the Lord, one acts like a dog.

ਸਾਕਤ ਬੇਸੁਆ ਪੂਤ ਨਿਨਾਮ ॥੩॥
साकत बेसुआ पूत निनाम ॥३॥
Sākaṯ besu▫ā pūṯ ninām. ||3||
The faithless cynic is nameless, like the prostitute's son. ||3||

ਬਿਨੁ ਸਿਮਰਨ ਜੈਸੇ ਸੀਙ ਛਤਾਰਾ
बिनु सिमरन जैसे सीङ छतारा ॥
Bin simran jaise sīń cẖẖaṯārā.
Without meditating in remembrance on the Lord, one is like a horned ram.

ਬੋਲਹਿ ਕੂਰੁ ਸਾਕਤ ਮੁਖੁ ਕਾਰਾ ॥੪॥
बोलहि कूरु साकत मुखु कारा ॥४॥
Bolėh kūr sākaṯ mukẖ kārā. ||4||
The faithless cynic barks out his lies, and his face is blackened. ||4||

ਬਿਨੁ ਸਿਮਰਨ ਗਰਧਭ ਕੀ ਨਿਆਈ
बिनु सिमरन गरधभ की निआई ॥
Bin simran garḏẖabẖ kī ni▫ā▫ī.
Without meditating in remembrance on the Lord, one is like a donkey.

ਸਾਕਤ ਥਾਨ ਭਰਿਸਟ ਫਿਰਾਹੀ ॥੫॥
साकत थान भरिसट फिराही ॥५॥
Sākaṯ thān bẖarisat firā▫ī. ||5||
The faithless cynic wanders around in polluted places. ||5||

ਬਿਨੁ ਸਿਮਰਨ ਕੂਕਰ ਹਰਕਾਇਆ
बिनु सिमरन कूकर हरकाइआ ॥
Bin simran kūkar harkā▫i▫ā.
Without meditating in remembrance on the Lord, one is like a mad dog.

ਸਾਕਤ ਲੋਭੀ ਬੰਧੁ ਪਾਇਆ ॥੬॥
साकत लोभी बंधु न पाइआ ॥६॥
Sākaṯ lobẖī banḏẖ na pā▫i▫ā. ||6||
The greedy, faithless cynic falls into entanglements. ||6||

ਬਿਨੁ ਸਿਮਰਨ ਹੈ ਆਤਮ ਘਾਤੀ
बिनु सिमरन है आतम घाती ॥
Bin simran hai āṯam gẖāṯī.
Without meditating in remembrance on the Lord, he murders his own soul.

ਸਾਕਤ ਨੀਚ ਤਿਸੁ ਕੁਲੁ ਨਹੀ ਜਾਤੀ ॥੭॥
साकत नीच तिसु कुलु नही जाती ॥७॥
Sākaṯ nīcẖ ṯis kul nahī jāṯī. ||7||
The faithless cynic is wretched, without family or social standing. ||7||

ਜਿਸੁ ਭਇਆ ਕ੍ਰਿਪਾਲੁ ਤਿਸੁ ਸਤਸੰਗਿ ਮਿਲਾਇਆ
जिसु भइआ क्रिपालु तिसु सतसंगि मिलाइआ ॥
Jis bẖa▫i▫ā kirpāl ṯis saṯsang milā▫i▫ā.
When the Lord becomes merciful, one joins the Sat Sangat, the True Congregation.

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਜਗਤੁ ਤਰਾਇਆ ॥੮॥੭॥
कहु नानक गुरि जगतु तराइआ ॥८॥७॥
Kaho Nānak gur jagaṯ ṯarā▫i▫ā. ||8||7||
Says Nanak, the Guru has saved the world. ||8||7||


Now for the rahao tuk you mentioned:
ਰਾਜਾ ਰਾਮ ਕਕਰੀਆ ਬਰੇ ਪਕਾਏ ॥
Raajaa Raam Kakareeaa Barae Pakaaeae ||
The Lord, the King, has cooked the cakes of ice,

ਕਿਨੈ ਬੂਝਨਹਾਰੈ ਖਾਏ ॥੧॥ ਰਹਾਉ ॥
Kinai Boojhanehaarai Khaaeae ||1|| Rehaao ||
But only the rare man of understanding eats them. ||1||Pause||


Kakareeaa Barae has been translated to mean cakes of ice. I believe "cakes of ice" is describing a dessert (ice cream). Kukareea (as you and arshi ji have described) is a bitter fruit. This dessert tastes bitter but the wise man is able to extract the sweetness (barae).

I allude to the phrase "The truth is a bitter pill to swallow". Even though the Truth is sweet to the wise man, it is bitter to swallow.

By relishing this bitter Truth, the wise man appreciates the scene around him.

This is what I gather

 

Luckysingh

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There is no doubt as Sherdil and Arshi have both mentioned the scenario of a wedding and it's celebrations.

We know that the animals are mentions to our mind like qualities of which we may all have some varying degrees of...for instance, a lion like mann quality, a turtle like mann, the elephant like ego-mind..etc..etc..

Bearing all this in mind, I currently have the below detailed understanding so far.....(this is in addition to above contributions)

ਆਸਾ
Aasaa ||
ਫੀਲੁ ਰਬਾਬੀ ਬਲਦੁ ਪਖਾਵਜ ਕਊਆ ਤਾਲ ਬਜਾਵੈ
Feel Rabaabee Baladh Pakhaavaj Kooaa Thaal Bajaavai ||
The elephant is the guitar player, the ox is the drummer, and the crow plays the cymbals.
Elephant= Drunken ego mind that is often compared to the 'giant' of ego we have with our minds...However, now this gigantic mind that always thinks 'grande'....is actually plucking the smaller precisive strings of the rabaab.
TheOx that responds and works in some direction towards what it's getting beat with-(a stick), on the other hand is now beating a drum
The Crow wanders in it's own rythym of direction thirsty for it's clever and selfish appetite, is now playing the taal in rhythm with the music and maintaining a flow of tempo.
 
 
ਪਹਿਰਿ ਚੋਲਨਾ ਗਦਹਾ ਨਾਚੈ ਭੈਸਾ ਭਗਤਿ ਕਰਾਵੈ
Pehir Cholanaa Gadhehaa Naachai Bhaisaa Bhagath Karaavai ||1||
Putting on the skirt, the donkey dances around, and the water buffalo performs devotional worship. ||1||
The stubborn and stupid donkey (like our mind), is now decorated and dancing in tune to the lord.
In vedic mythology, the 'buffalo' is not considered sacred unlike the cow. In fact, the God of death-Yamraj, is said to ride a buffalo. ...Kabirji has turned this around to say that even the 'un-sacred' buffalo is now performing worship, just like the un-sacred qualities we may have in our minds.
ਰਾਜਾ ਰਾਮ ਕਕਰੀਆ ਬਰੇ ਪਕਾਏ
Raajaa Raam Kakareeaa Barae Pakaaeae ||
The Lord, the King, has cooked the cakes of ice,
ਕਿਨੈ ਬੂਝਨਹਾਰੈ ਖਾਏ ਰਹਾਉ
Kinai Boojhanehaarai Khaaeae ||1|| Rehaao ||
But only the rare man of understanding eats them. ||1||Pause||
The bitter/poisonous to the eye 'barae' are given before us by the Lord. But only the rare spiritually awakened move forward to taste, understand and experience them in order to experience the sweetness and nectar of amrit bani.
The Mann that was a sour as akk or the mann that thought devotion, naam jap, simran, worship would give futile taste of sourness,.....that mann will never understand because of the refusal to taste the sweet nectar of amrit and jap.
 
ਬੈਠਿ ਸਿੰਘੁ ਘਰਿ ਪਾਨ ਲਗਾਵੈ ਘੀਸ ਗਲਉਰੇ ਲਿਆਵੈ
Baith Singh Ghar Paan Lagaavai Ghees Galourae Liaavai ||
Sitting in his den, the lion prepares the betel leaves, and the muskrat brings the betel nuts.
Lion like mann is the quality that doesn't get tamed, runs around wildly and fiercely dominating the territory....etc.. Now, this same singh like quality is humbly preparing and serving food.

ਘਰਿ ਘਰਿ ਮੁਸਰੀ ਮੰਗਲੁ ਗਾਵਹਿ ਕਛੂਆ ਸੰਖੁ ਬਜਾਵੈ
Ghar Ghar Musaree Mangal Gaavehi Kashhooaa Sankh Bajaavai ||2||
Going from house to house, the mouse sings the songs of joy, and the turtle blows on the conch-shell. ||2||
The mouse quality of the Mann is the mouse that gnaws away towards it's time end and death. Man-like mouse goes gnawing from house to house, place to place consuming and eating away into valuable time(kal).....soon the end of time comes whilst man is still in the process and not settled. .........Now, the mouse mind is NOT using it's mouth to chew and gnaw away but instead it's using it's mouth and tongue to Jap and sing the praises of waheguru.
The turtle like Mind abandons it's fear of outside world and instead of hiding in it's shell, it blows the conch-shell horn in confidence to call the attention.

ਬੰਸ ਕੋ ਪੂਤੁ ਬੀਆਹਨ ਚਲਿਆ ਸੁਇਨੇ ਮੰਡਪ ਛਾਏ
Bans Ko Pooth Beeaahan Chaliaa Sueinae Manddap Shhaaeae ||
The son of the sterile woman goes to get married, and the golden canopy is spread out for him.
ਰੂਪ ਕੰਨਿਆ ਸੁੰਦਰਿ ਬੇਧੀ ਸਸੈ ਸਿੰਘ ਗੁਨ ਗਾਏ
Roop Kanniaa Sundhar Baedhhee Sasai Singh Gun Gaaeae ||3||
He marries a beautiful and enticing young woman; the rabbit and the lion sing their praises. ||3||
 
Sterile woman is Maya ?.....maybe, since we, the son/product think that we are product of maya, but maya itself cannot be the maker !
The ''rabbit and lion'' is a very old indian story about a rabbit that knows the reflection of a lion in it's own eyes, will be it's death (since foolish lion can see itself in the eyes of rabbits). But the lion gets taken to a well by the rabbit and it sees it's own reflection and goes to attack it, only to end up at the bottom of the well.
Kabirji is telling us that even the fools and clever ones are together singing the praises.
 
ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਕੀਟੀ ਪਰਬਤੁ ਖਾਇਆ
Kehath Kabeer Sunahu Rae Santhahu Keettee Parabath Khaaeiaa ||
Says Kabeer, listen, O Saints - the ant has eaten the mountain.
The humble ant has achieved the impossible and attained the unmeasurable waheguru.

ਕਛੂਆ ਕਹੈ ਅੰਗਾਰ ਭਿ ਲੋਰਉ ਲੂਕੀ ਸਬਦੁ ਸੁਨਾਇਆ
Kashhooaa Kehai Angaar Bh Loro Lookee Sabadh Sunaaeiaa ||4||6||
The turtle says, ""I need a burning coal, also."" Listen to this mystery of the Shabad. ||4||6||
The turtle-mann now wants the warmness of Naam(the burning coal) as opposed to shying away under the shell, into cool water, and away from sangat. It wants to be in the outer company of sadh sangat and feel it's warmth. It wants to jap with the rest of them.
Also, ''angaar' means the ember, after fire, burnt hot coals........This can also imply that AFTER we (sangat) have burned the poorer qualities of our mann, then it becomes welcoming and pleasing to ALL.



On a very deeper esoteric note, the sounds of conch-shell, rabaab, drums and cymbals...etc are all encountered before anhad shabad is fully manifest.0:)
 

Luckysingh

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While reflecting upon rahao that if this bitter kakri can be sweetened like mango and is questioning, 'ਕਿਨੈ ਬੂਝਨਹਾਰੈ ਖਾਏ ॥੧॥ ਰਹਾਉ ॥ only those who realizes can taste its sweet essence of divine, to me it looks this sabd is very revolutionary and is referring to rebirth. and kabeer is giving us a new direction that, ' ਜਨਮ ਜਨਮ ਕੀ ਇਸੁ ਮਨ ਕਉ ਮਲੁ ਲਾਗੀ ਕਾਲਾ ਹੋਆ ਸਿਆਹੁ ॥ dirt of pashu and pankhi birti had accumulated to the extent that no amount of logic realizes the presence of these animals and teachs us a techique to remove the filth. Sri Guru Granth Sahib Ji 651. (over janam janam is not different reincarnation but our shortcoming over short comings of this life.
I'm afraid I don't comprehend or catch the topic of rebirth in this shabad.
Everyday is a new day, and every morning should be the begiining of a mental rebirth.
Please explain if you mean any different from this....

Likewise on concluding pankti, 'kahat kabeer sunhu ray santahu keetee parbat khaa-i-aa.
Now Kabeer is not referring to saints or devotee but instructing to 'indray and gian indray' of his manh as first person that since elephant is symbol of ego thus cannot achieve anything whereas ant as a symbol of humility, 'ਹਰਿ ਹੈ ਖਾਂਡੁ ਰੇਤੁ ਮਹਿ ਬਿਖਰੀ ਹਾਥੀ ਚੁਨੀ ਨ ਜਾਇ ॥ ਕਹਿ ਕਬੀਰ ਗੁਰਿ ਭਲੀ ਬੁਝਾਈ ਕੀਟੀ ਹੋਇ ਕੈ ਖਾਇ ॥੨੩੮॥ The God is like sugar, scattered in the sand; the elephant cannot pick it up. Says Kabeer, the Guru has given me this sublime understanding: become an ant, and feed on it. ||238|| (an idiom)
I really can't understand or see how 'gyan or karam indries' have any particular highlight or weight in this shabad.
I understand BOTH Gyan and Karam indries as the means by which we experience MAYA. We don't experience waheguru through them but we can utilise them towards that direction to certain extents.


Gyan indries= the 5 senses (Taste,smell,sight,touch and hearing)
Karam indries= the 5 motor functions (hands,legs,mouth,eyes and ears)

Gyan indries lead to gyan, and Karam indries are what dictate our karams and actions.
Is this what you understand by these terms ?
 

japjisahib04

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Gurmat fundamental teaching is, 'ਪੂਰਨ ਭਗਵਾਨੈ ਅਉਗਣੁ ਕੋ ਨ ਚਿਤਾਰੇ ॥. You will see guru sahib throughout have called themselves only kooker, lowliest and didn't even consider merits and demrits of others. If you closely look at those sabd you have referred you will see whereever bhagats have listed words like saakat, or faithless or anything else, they are addressing to their own manh and not others.

Now coming back to sabd in discussion, in that sequence bhagat Ravidas on page 486 is saying, 'ਮ੍ਰਿਗ ਮੀਨ ਭ੍ਰਿੰਗ ਪਤੰਗ ਕੁੰਚਰ ਏਕ ਦੋਖ ਬਿਨਾਸ ॥ ਪੰਚ ਦੋਖ ਅਸਾਧ ਜਾ ਮਹਿ ਤਾ ਕੀ ਕੇਤਕ ਆਸ ॥੧॥ The deer, the fish, the bumble bee, the moth and the elephant are destroyed, each for a single defect then what about myself who is filled with the five incurable vices - what hope is there for me to be transformed? ||1||.

I estimate there must be about 20 shabads, some of which you have listed above, wherein guru sahib or bhagats have used animal or birds imagery and where a literal reading leaves us flabbergasted and one wonders what our Gurus or Bhagat intended to convey. Surely there is a deeper meaning to the revelations in Gurbani besides the literal. To understand shabads like these, it is necessary to keep in mind a few pointers. Firstly, the overall teachings of Gurbani must be kept in mind, like, Naam, Satsang, Guru, God, Truth, etc. Then aid must be taken from other shabads which have used for example the animal imagery.

While reflecting upon the rahao, I understand Guru sahib is picturizing the animal instincts within me in this sabd. After, 'ਕਿਨੈ ਬੂਝਨਹਾਰੈ ਖਾਏ ॥੧॥ ਰਹਾਉ ॥ -The birtee of elephant(lust), the ox(wild nature) and crow(slandering or babbling) all which I host inside has now been tamed and now same have made my life worth and colorful and they are not bothering me anymore but have now made me entered into bliss. ਪਹਿਰਿ ਚੋਲਨਾ ਗਦਹਾ ਨਾਚੈ ਭੈਸਾ ਭਗਤਿ ਕਰਾਵੈ ॥੧॥ The donkey, which used to resides inside of me, now wears the cloak of love and dances to the music of goodness. My inner buffalo now understands and inspires the growth of devotional worship in me.
 

japjisahib04

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Yes, but it doesn't explain how rebirths, gyan and karam indries ....fits into the equation ?:whatzpointsing:
First of all let us see whether bhagat jee is narrating the scenerio of wedding and traits of baratis or his own merger with God and end of avan jaan and rebirth from 2nd stanza of this sabd:

ਬੈਠਿ ਸਿੰਘੁ ਘਰਿ ਪਾਨ ਲਗਾਵੈ ਘੀਸ ਗਲਉਰੇ ਲਿਆਵੈ ॥ ਘਰਿ ਘਰਿ ਮੁਸਰੀ ਮੰਗਲੁ ਗਾਵਹਿ ਕਛੂਆ ਸੰਖੁ ਬਜਾਵੈ ॥੨॥

Since my manh has learned how to sweeten the bitter kakri, in continuation to first stanza, Kabir jee is telling how other negative traits are transformed, elevated and in this life itself he has achieved salvation (jivan mukti) thus it ends avan javan (pal pal marna) and rebirth. He says the arrogant lion which once lived within me, now treats all over everyone as guests with utmost hospitality and humbleness. The selfish birtee (muskrat) now brings betel nuts and distributes them freely with an attitude of selfless service and sacrifice to humanity. Gheese stands for trishna rupee birtee. Going from house to house, the mice is nibbling which is metaphor of nine organs of our body who are crumbling/decaying our life span but now have filled my body with the nectar of hyms. My inner turtle (symbol of cowardice) now blows boldly on the conch shell. His fear has demised and is overflow with truth, he now speaks overtly.

ਬੰਸ ਕੋ ਪੂਤੁ ਬੀਆਹਨ ਚਲਿਆ ਸੁਇਨੇ ਮੰਡਪ ਛਾਏ ॥ ਰੂਪ ਕੰਨਿਆ ਸੁੰਦਰਿ ਬੇਧੀ ਸਸੈ ਸਿੰਘ ਗੁਨ ਗਾਏ ॥੩॥

Now this transformed mind is all set to merge (marriage) with trishna rupi budhi(manh) to elevate and after merger my dasam duar (descriminatory intellect) is all enlightened and this pious beertee has won over the cruel birtee (the lion) and has started singing hyms
 

Sherdil

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Luckysingh said:
In vedic mythology, the 'buffalo' is not considered sacred unlike the cow. In fact, the God of death-Yamraj, is said to ride a buffalo. ...Kabirji has turned this around to say that even the 'un-sacred' buffalo is now performing worship, just like the un-sacred qualities we may have in our minds.
I was thinking something similar. If we don't travel into Vedanta, the water buffalo symbolizes night or darkness in Indian poetry. This is due to its black color and horns, which are shaped like the crescent moon.

The person performing devotional worship is described as a water buffalo because the person remains in darkness (doesn't realize the Truth). Perhaps his method of devotional worship is incorrect (idol worship), or he hasn't met the guru (gu-roo) who can illuminate the darkness.

If we are looking for explanations that the common man on the street can understand, then this seems to be the most straightforward approach. In gurbani, personification of various animals has been used to describe qualities of the mind, but it has also been used to describe people. To assume the former scenario, in this case, leaves some pieces that don't seem to fit. For example, how does one explain the sterile woman's son getting married in the context of the mind? This seems to be a convoluted endeavor that might be beyond the grasp of the common man on the street. I also don't believe Kabir ji would be so intentionally ambiguous.
 

Sherdil

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In my attempt to see the opposing view point, I have come up with the following using pieces of everyone's interpretation:


The elephant and the ox represent the wandering mind. They have been focused to the music of the shabadh.


The crow, who without the divine remains deluded with doubt, also plays the cymbals in devotion.


The donkey, which is full of lust, now dances to the tune of this shabadh. The water buffalo, which symbolizes darkness, now performs devotional worship by wading in the water. The water is the pool of ambrosial nectar in the mind.


The divine has prepared this dessert, but only the wise man can extract the sweetness.


The lion sitting in the den represents that anger has been brought under control. The muskrat, which is a hoarder by nature, now shares the betel nuts. The betel leaves and nuts are being prepared as appetizers for a wedding.


The mouse which normally nibbles away at the body and mind, now sends feelings of joy throughout the mind and body. The turtle, which is normally shy and timid, has come out of his shell to blow the horn in celebration.


The son of the sterile woman is Akaal. Akaal doesn't have a mother because Akaal is beyond birth and death. The Soul-Bride's family (the animals) sets out a golden canopy to welcome the Husband-Lord.


The beautiful and enticing woman is the Soul-Bride. The rabbit and the lion come together to sing their praises. The rabbit and lion represent polar extremes of emotion. Normally the lion would attack the rabbit and the rabbit would run from the lion. Since they are singing praises together, it represents that these emotions have been brought under control.


The ant eating the mountain symbolizes a person understanding the Truth of the Universe.


The turtle, who is normally timid, comes out of his shell to ask for a piece of this Truth.
 

Gyani Jarnail Singh

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I am thoroughly and absolutely thrilled with this Thread...and as long as we continue to Look WITHIN Gurbani for the answers and explanations we will continue to be on the right path becasue all the answers are in Gurbani - thats one reason why the SGGS is of the length it is and why Guru ji went to all those far off places to collect the Gurbanis of various Sants and Bhagats and Sheikhs...becasue TRUTH is UNIVERSAL and transcends Time, Race, religion, Area etc. Guru Sahib collected the various dishes of Truth - 36 parkaar sort of..for us to relish and enjoy. This Thread is solid evidence that Sikhs are beginning to think and think hard rather than simply follow what the perceived holy babas and derawallahs tell them to believe...the Days of Bhai Bala and Bhai Gurdass II etc are going....and being replaced by the discerning Sikhs intent on digging out the Pearls of Gurmatt as Guru ji intended...:japosatnamwaheguru:
 

Tejwant Singh

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The most interesting aspect of Gurbani I have discovered with time is that each verse is like a prism and with the help of perseverance and dedication we are able to see and savour some angles of it and the rest will be left to the generations to come.

The same thing happened to the other Sikhs of yesteryears. They left their footprints and gave us liberty to take the scenic route of ours on our own.

This was actually the ingenuity of our Gurus who did not get their portraits painted, their history written, and no interpretation of their Gurbani passed on a platter to us. There were reasons behind it. The first two were shunned because they were about them not about the idea of Sikhi which they wanted to develop and in order to develop the latter, they wanted us to become the sailors of the Gurbani oceans so that we become able to sail the seas on our own and weather the storms of lives as they did and finally find our way while studying the stars of Gurmat.

In other words, Gurbani is like the sky above us that we keep on gazing at because we have had just the glimpse of it. The best is yet to come. This thread is its proof.

Tejwant Singh
 

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Sat Sri Akaal,

Focus is on Shabad YOG (Connect)


The best (YOG)connect is positivity of MIND in all situation, which comes through spirtual education, as it is not the intellact, power...

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