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Spiritual Riddle In SGGS

Astroboy

ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
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aasaa ||
AasaaSaint Kabir

pehilaa pooth pishhairee maaee ||
First, the son was born, and then, his mother.

gur laago chaelae kee paaee ||1||
The guru falls at the feet of the disciple. ||1||

eaek achanbho sunahu thumh bhaaee ||
Listen to this wonderful thing, O Siblings of Destiny!

dhaekhath singh charaavath gaaee ||1|| rehaao ||
I saw the lion herding the cows. ||1||Pause||

jal kee mashhulee tharavar biaaee ||
The fish of the water gives birth upon a tree.

dhaekhath kutharaa lai gee bilaaee ||2||
I saw a cat carrying away a dog. ||2||

thalai rae baisaa oopar soolaa ||
The branches are below, and the roots are above.

this kai paedd lagae fal foolaa ||3||
The trunk of that tree bears fruits and flowers. ||3||

ghorai char bhais charaavan jaaee ||
Riding a horse, the buffalo takes him out to graze.

baahar bail gon ghar aaee ||4||
The bull is away, while his load has come home. ||4||

kehath kabeer j eis padh boojhai ||
Says Kabeer, one who understands this hymn,

raam ramath this sabh kishh soojhai ||5||9||22||
and chants the Lord's Name, comes to understand everything. ||5||9||22||


Somebody kindly furnish explanation for this verse because I am at a loss :-
 

spnadmin

1947-2014 (Archived)
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Jun 17, 2004
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Begum ji

Bravo for seeking the insights and possibly the vichaar of SPN members. Interesting to see how people respond to this.

There is a huge scholarly literature about the mystical symbolism of Kabir -- which includes Western and Eastern literary scholars. Recently doing research on this shabd I discovered that there is a religious path called the Kabir paanth also inspired by his mystical writing. This paanth is found on several continents and it has monasteries as well.

Personally, my belief is that logic and deduction will get a person nowhere with Kabir. Intuition, emotion, and most importantly opening yourself up to his imagery, will bring the understanding more quickly. Reason is part of the fabric of maya -- a sticky surface, like the fly we find it hard to break free. Staying conscious with the imagery, putting aside rational thought, and our wings and feet remain free.
 
Apr 4, 2007
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from my limited understanding, i believe this shabad is showing us how backwards we have become in kalyug... things are happening backwards, upside-down, we are so obsessed with maya we have made it our guru and thus reality becomes skewed.

this is only my un-learned opinion though... to truely understand kabeer ji, one must be far beyond my lowly state. :)
 

kds1980

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Apr 4, 2005
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Kabir ji's mystical shabads are very difficuilt to understand
here is the another one

Āsā.
Aasaa:

ਫੀਲੁ ਰਬਾਬੀ ਬਲਦੁ ਪਖਾਵਜ ਕਊਆ ਤਾਲ ਬਜਾਵੈ ॥
फीलु रबाबी बलदु पखावज कऊआ ताल बजावै ॥
Fīl rabābī balaḏ pakẖāvaj kaūā ṯāl bajāvai.
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॥
पहिरि चोलना गदहा नाचै भैसा भगति करावै ॥१॥
Pahir cẖolnā gaḏhā nācẖai bẖaisā bẖagaṯ karāvai. ||1||
Putting on the skirt, the donkey dances around, and the water buffalo performs devotional worship. ||1||

ਰਾਜਾ ਰਾਮ ਕਕਰੀਆ ਬਰੇ ਪਕਾਏ ॥
राजा राम ककरीआ बरे पकाए ॥
Rājā rām kakrīā barė pakāė.
The Lord, the King, has cooked the cakes of ice,

ਕਿਨੈ ਬੂਝਨਹਾਰੈ ਖਾਏ ॥੧॥ ਰਹਾਉ ॥
किनै बूझनहारै खाए ॥१॥ रहाउ ॥
Kinai būjẖanhārai kẖāė. ||1|| rahāo.
but only the rare man of understanding eats them. ||1||Pause||

ਬੈਠਿ ਸਿੰਘੁ ਘਰਿ ਪਾਨ ਲਗਾਵੈ ਘੀਸ ਗਲਉਰੇ ਲਿਆਵੈ ॥
बैठि सिंघु घरि पान लगावै घीस गलउरे लिआवै ॥
Baiṯẖ singẖ gẖar pān lagāvai gẖīs galurė liāvai.
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॥
घरि घरि मुसरी मंगलु गावहि कछूआ संखु बजावै ॥२॥
Gẖar gẖar musrī mangal gāvahi kacẖẖūā sankẖ bajāvai. ||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 ॥
बंस को पूतु बीआहन चलिआ सुइने मंडप छाए ॥
Bans ko pūṯ bīāhan cẖaliā suinė mandap cẖẖāė.
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॥
रूप कंनिआ सुंदरि बेधी ससै सिंघ गुन गाए ॥३॥
Rūp kanniā sunḏar bėḏẖī sasai singẖ gun gāė. ||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 ॥
कहत कबीर सुनहु रे संतहु कीटी परबतु खाइआ ॥
Kahaṯ Kabīr sunhu rė sanṯahu kītī parbaṯ kẖāiā.
Says Kabeer, listen, O Saints - the ant has eaten the mountain.

ਕਛੂਆ ਕਹੈ ਅੰਗਾਰ ਭਿ ਲੋਰਉ ਲੂਕੀ ਸਬਦੁ ਸੁਨਾਇਆ ॥੪॥੬॥
कछूआ कहै अंगार भि लोरउ लूकी सबदु सुनाइआ ॥४॥६॥
Kacẖẖūā kahai angār bẖe lorao lūkī sabaḏ sunāiā. ||4||6||
The turtle says, "I need a burning coal, also". Listen to this mystery of the Shabad. ||4||6||

ਆਸਾ ॥

Gurbani has much deeper meaning.its very difficuilt to fully understand it.
 

Astroboy

ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
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During the period of 15th/16th century when Kabir lived, religious traditions were full of ritualistic dogmas, in part, propagated by the so-called learned pundits. This was especially true in the city of Benares, where all such traditions originated. Linguistic and (mere) intellectual interpretation of the ancient Sanskrit texts was used as a mechanism to show one's superiority over other. All such discussions and arguments among pundits were, therefore, an egocentric exercise rather a spiritual journey of learning.

Kabir clearly saw the folly of such "spoken truths" and therefore emphasized an experiential introspective journey. Speech is one of the senses that directs us outward and can prove to be a barrier to such an inward direction in life. Kabir tells us that speaking or repeating written words from texts is futile, unless they are backed up by personal and direct experience. Kabir defines people who speak from their own experience as "saints". All others are "non-saints" or materialistic/worldly people and its not useful to get into too much conversation or discussion with them. The idea of spiritual completeness is best understood and imparted in the pristine medium of silence - not a self-imposed vow of austerity (as many egoistic ritualistic people did at that time) but an experiential Self-fulfilled universal "speech" of silence understood by the whole of creation.

Kabir deals with the concept of Illusion and Reality. A lot has been written on this issue, yet an average person is trapped in the conflict of illusion and reality. The only Truth - the One Inexpressible God - is obviously beyond expression. In simple words, illusion is something that is mutable or changeable. And, ignorance is to believe this illusion to be true.


(Source: Mystic Songs of Kabir The Mystic Poet)
 

Astroboy

ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
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A lion cub became lost and wandered into a shepherd’s flock
He was adopted and raised by the shepherd
He played and moved with the sheep
Never realizing his true nature

A lion came from the forest
Seeing this fully grown sheep-lion,
He was amazed and angered
He caught him firmly and at once explained the truth
When the sheep-lion saw what he had become, he smiled

The fragrance of the musk is embedded within the deer
But the foolish animal runs hither and thither
Searching for the source of the fragrance
If only he could look within, He will find the fragrance within himself.

Says Kabir –

My being is centered in between ‘above’ and ‘below’,
the splendorous experience is indescribable
Listen, oh Aspirant! turn within and find your Self


(The above verses of Kabir are from a non-sikh website, therefore might not reflect Gurbani. The purpose is just to understand basic concepts of using animals in expressing man's nature).

Here Kabir uses an old mythical tale to explain the significance of the Guru. Most of us are caught in the ‘ways of the outside world’ and forget our true nature much like the sheep-lion in this Kabir’s song. Kabir compares our foolishness to that of a deer who searches for the source of the fragrance outside, while it is always within him. The Lion-Guru, who knows the truth, is able to shake us out of our stupor and show us the true reality.

Kabir then tells us to find our joyous Self within that is neither above nor below but at the center.




 

Astroboy

ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
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Kabir sometimes poses (seemingly) illogical riddles to his audience (e.g., A child was born before the mother’s birth, the Guru is touching the feet of the disciple, the fish are swinging on the trees, or the lion is riding the waves of the ocean), challenging them to find a solution. In my opinion, these riddles do not necessarily have any solutions or meaning per se, but, perhaps, are intended to draw us into a deepened state of introspection. They may make one question the direction of flow of time. They may enable us to experience the ability of the human mind to create any reality. Or, they may make one realize suddenly that the flow-based creativity within us is like a fish. In my limited experience, the meaning of these riddles or words is exactly and precisely the experience they generate within us, and it is futile and even counterproductive to look for the right answer.

Kabir’s true mysticism is in his personalized instruction for each one of us – which is likely to reveal in its fullness when we abandon ourselves to the search for the ultimate truth that Kabir so completely personified.

Kabir, The Master
Kabir speaks to us in a direct and uninhibited tone that invariably shakes us out of our slumber-like existence. His candid and frank style is so beautiful and refreshingly crisp. The instructions are simple yet deep, obvious yet multi-layered, challenging yet caring, powerful yet empowering, irreverent yet deeply devotional. Indeed, Kabir, lived what he preached, or, more accurately, preached what he lived. Like a true master, he always spoke the highest truth regardless of the circumstances. Kabir’s completeness and humility becomes obvious in how he addresses every seeker as a Sadhu and himself as the commoner, Kabira. Sometimes one gets the feeling that the conversational teachings of Kabir, are actually a dialog between Kabir, the Master and Kabir, the disciple, inside of him. Despite his open criticism of dogmas and sects, Kabir is very embracing of every seeker and includes himself in that category. It’s a bond of friendship that Kabir extends to everybody by his simple calling – “Kahat Kabir Suno Bhai Sadho…4. In this simple way he affirms the intrinsic divinity in each of us and opens up an intimate and direct channel of communication with each one of us.


Index of Dohas in English

  1. Looking at the grinding stone
  2. I searched for the crooked
  3. Tomorrows work do today
  4. Speak such words
  5. Slowly slowly O mind
  6. Give me so much O God
  7. In vain is the eminence
  8. Like seed contains the oil
  9. Begging is like perishing
  10. Neither illusion nor the mind
  11. Kabira in the market place
  12. Kabir's mind got cleansed
  13. Reading books everyone died
  14. In anguish everyone
  15. Guru is the washerman
  16. Alive one sees
  17. Inexpressible is the story of Love
  18. Worry is the bandit
  19. Don't be so proud and vain
  20. Don't be so proud and vain - 2
  21. By my doing nothing happens
  22. Like the pupil in the eye
  23. When you were born
  24. First the pangs of separation
  25. With the ocean set ablaze
  26. Kabir, save the wealth ...
  27. Hope lives in a dying world
  28. If I say one, It is not
  29. Kabir, This is the abode of love
  30. The Rosary rotating by the hand
  31. Eons have passed whirling rosary
  32. The rosary made of wooden
  33. When "I" was then Hari was not
  34. Ages have passed shaving
  35. What harm have the hair done
  36. Arise from slumber O Kabir

  1. [*]O Kabir, Your Hut
    [*]He alone's the Warrior
Index of Dohas in Hindi

  1. Chalti Chakki Dekh Kar
  2. Bura Jo Dekhan Mein Chala
  3. Kaal Kare So Aaj Kar
  4. Aisee Vani Boliye
  5. Dheere Dheere Re Mana
  6. Sayeen Itna Deejiye
  7. Bada Hua To Kya Hua
  8. Jaise Til Mein Tel Hai
  9. Mangan Maran Saman Hai
  10. Maya Mari Na Man Mara
  11. Kabira Khara Bazaar Mein
  12. Kabir Man Nirmal Bhaya
  13. Pothi Padh Padh Jag Mua
  14. Dukh Mein Simran Sab Kare
  15. Gur Dhobi Sikh Kapda
  16. Jeevat Samjhe Jeevat Bujhe
  17. Akath Kahani Prem Ki
  18. Chinta Aisee Dakini
  19. Kabira Garv Na Keejiye
  20. Kabira Garv Na Keejiye - 2
  21. Kabir Kiya Kutch Na Hote Hai
  22. Jyon Naino Mein Putli
  23. Jab Tun Aaya Jagat Mein
  24. Pehle Agan Birha Ki
  25. Aag Jo Lagi Samand Mein
  26. Kabir So Dhan Sanchiye
  27. Aasa Jive Jag Mare
  28. Ek Kahun To Hai Nahin
  29. Kabir Yeh Ghar Prem Ka
  30. Maala To Kar Mein Phire
  31. Maala Pherat Jug Bhaya
  32. Kabir Maala Kaath Kee
  33. Jab Mein Tha Tab Hari Nahin
  34. Moond Munddavat Din Gaye
  35. Keson Kaha Bigadia
  36. Kabir Soota Kya Kare
  37. Kabira Teri Jhompri
  38. Kabir Soyee Soorma
(Source: Dohas of Kabir - The Mystic Poet)
 

Sherab

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Mar 27, 2007
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pehilaa pooth pishhairee maaee ||
First, the son was born, and then, his mother.


the son (body) is born first, then the the view of Waheguru (as a mother) is born (in the mind).

gur laago chaelae kee paaee ||1||
The guru falls at the feet of the disciple. ||1||


the guryu is beyond dualisms - upon meeting the guru (the mother) with our minds, he falls at our feet showing non-duality of either of us.

eaek achanbho sunahu thumh bhaaee ||
Listen to this wonderful thing, O Siblings of Destiny!


It is destiny that w eunderstand such things, etc. Pretty plain here.

dhaekhath singh charaavath gaaee ||1|| rehaao ||
I saw the lion herding the cows. ||1||Pause||


Singhs and Singhni's can be passive, also the fact that God is all loving, etc. Alot of interpretations for this one.

jal kee mashhulee tharavar biaaee ||
The fish of the water gives birth upon a tree.


When we (the fish) meet the guru, we move from a self centered view(water) and move closer (moving up upon the tree) and give birth to a more enlightened state.

dhaekhath kutharaa lai gee bilaaee ||2||
I saw a cat carrying away a dog. ||2||


Nothing is as it appears to be.

thalai rae baisaa oopar soolaa ||
The branches are below, and the roots are above.


God is at the top of the said tree, and his reach extends to the manmukh. the root, the essence of God is above.

this kai paedd lagae fal foolaa ||3||
The trunk of that tree bears fruits and flowers. ||3||


As we climg the branches closer to God, we see the fruits thereof.

ghorai char bhais charaavan jaaee ||
Riding a horse, the buffalo takes him out to graze.


the "horse" can be seen to be our minds. and the buffalo is a mighty, strong, diligant creature - the buffalo might even be a *Singh* in another animal form.. Anyone from America knows how powerful and thought provoking a water buffalo can be in our minds. A true Singh subdues his mind (the horse) and feeds it and grazes it with Bani... And line 4 narrates what comes next.

baahar bail gon ghar aaee ||4||
The bull is away, while his load has come home. ||4||


The "bull" or self is away - and the load of sins has gone "home" IE. made pure by hearing the name of the Lord, to their natural place of rest - our own pure nature.

kehath kabeer j eis padh boojhai ||
Says Kabeer, one who understands this hymn,


Self explanatory.

raam ramath this sabh kishh soojhai ||5||9||22||
and chants the Lord's Name, comes to understand everything. ||5||9||22||


Not only are things not as they appear, not only are things an illusion at the core, and the essence of Waheguru, when we understand all such things, we get rid of egotism, and meet the True Guru - it all points abck to jap-Ji Sahib and the Mool Mantar.

this is just my 2 cents...
 
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Astroboy

ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
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Sherab Ji,

Mind blowing concepts.

More is required. I welcome each and everyone to contribute not just once but many times.
You may choose to concentrate on a few or a single line, leave it to you.
 

Sherab

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Mar 27, 2007
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I added the missing explanations from yesterday.

EDIT: also, once you read the first shabad, the second one of kabir starts to make a little more sense.
 
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Astroboy

ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
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SadhSangat Ji,

The following is Sri Guru Nanak's shabad in riddle form.
This can lead to a marvelous discussion.

ਗਉੜੀ ਮਹਲਾ

गउड़ी महला १ ॥
Ga▫oṛī mėhlā 1.
Gauree, First Mehl:

ਗੁਰ ਪਰਸਾਦੀ ਬੂਝਿ ਲੇ ਤਉ ਹੋਇ ਨਿਬੇਰਾ
गुर परसादी बूझि ले तउ होइ निबेरा ॥
Gur parsādī būjẖ le ṯa▫o ho▫e niberā.
By Guru's Grace, one comes to understand, and then, the account is settled.

ਘਰਿ ਘਰਿ ਨਾਮੁ ਨਿਰੰਜਨਾ ਸੋ ਠਾਕੁਰੁ ਮੇਰਾ ॥੧॥
घरि घरि नामु निरंजना सो ठाकुरु मेरा ॥१॥
Gẖar gẖar nām niranjanā so ṯẖākur merā. ||1||
In each and every heart is the Name of the Immaculate Lord; He is my Lord and Master. ||1||

ਬਿਨੁ ਗੁਰ ਸਬਦ ਛੂਟੀਐ ਦੇਖਹੁ ਵੀਚਾਰਾ
बिनु गुर सबद न छूटीऐ देखहु वीचारा ॥
Bin gur sabaḏ na cẖẖūtī▫ai ḏekẖhu vīcẖārā.
Without the Word of the Guru's Shabad, no one is emancipated. See this, and reflect upon it.

ਜੇ ਲਖ ਕਰਮ ਕਮਾਵਹੀ ਬਿਨੁ ਗੁਰ ਅੰਧਿਆਰਾ ॥੧॥ ਰਹਾਉ
जे लख करम कमावही बिनु गुर अंधिआरा ॥१॥ रहाउ ॥
Je lakẖ karam kamāvahī bin gur anḏẖi▫ārā. ||1|| rahā▫o.
Even though you may perform hundreds of thousands of rituals, without the Guru, there is only darkness. ||1||Pause||

ਅੰਧੇ ਅਕਲੀ ਬਾਹਰੇ ਕਿਆ ਤਿਨ ਸਿਉ ਕਹੀਐ
अंधे अकली बाहरे किआ तिन सिउ कहीऐ ॥
Anḏẖe aklī bāhre ki▫ā ṯin si▫o kahī▫ai.
What can you say, to one who is blind and without wisdom?

ਬਿਨੁ ਗੁਰ ਪੰਥੁ ਸੂਝਈ ਕਿਤੁ ਬਿਧਿ ਨਿਰਬਹੀਐ ॥੨॥
बिनु गुर पंथु न सूझई कितु बिधि निरबहीऐ ॥२॥
Bin gur panth na sūjẖ▫ī kiṯ biḏẖ nirabahī▫ai. ||2||
Without the Guru, the Path cannot be seen. How can anyone proceed? ||2||

ਖੋਟੇ ਕਉ ਖਰਾ ਕਹੈ ਖਰੇ ਸਾਰ ਜਾਣੈ
खोटे कउ खरा कहै खरे सार न जाणै ॥
Kẖote ka▫o kẖarā kahai kẖare sār na jāṇai.
He calls the counterfeit genuine, and does not know the value of the genuine.

ਅੰਧੇ ਕਾ ਨਾਉ ਪਾਰਖੂ ਕਲੀ ਕਾਲ ਵਿਡਾਣੈ ॥੩॥
अंधे का नाउ पारखू कली काल विडाणै ॥३॥
Anḏẖe kā nā▫o pārkẖū kalī kāl vidāṇai. ||3||
The blind man is known as an appraiser; this Dark Age of Kali Yuga is so strange! ||3||

ਸੂਤੇ ਕਉ ਜਾਗਤੁ ਕਹੈ ਜਾਗਤ ਕਉ ਸੂਤਾ
सूते कउ जागतु कहै जागत कउ सूता ॥
Sūṯe ka▫o jāgaṯ kahai jāgaṯ ka▫o sūṯā.
The sleeper is said to be awake, and those who are awake are like sleepers.

ਜੀਵਤ ਕਉ ਮੂਆ ਕਹੈ ਮੂਏ ਨਹੀ ਰੋਤਾ ॥੪॥
जीवत कउ मूआ कहै मूए नही रोता ॥४॥
Jīvaṯ ka▫o mū▫ā kahai mū▫e nahī roṯā. ||4||
The living are said to be dead, and no one mourns for those who have died. ||4||

ਆਵਤ ਕਉ ਜਾਤਾ ਕਹੈ ਜਾਤੇ ਕਉ ਆਇਆ
आवत कउ जाता कहै जाते कउ आइआ ॥
Āvaṯ ka▫o jāṯā kahai jāṯe ka▫o ā▫i▫ā.
One who is coming is said to be going, and one who is gone is said to have come.

ਪਰ ਕੀ ਕਉ ਅਪੁਨੀ ਕਹੈ ਅਪੁਨੋ ਨਹੀ ਭਾਇਆ ॥੫॥
पर की कउ अपुनी कहै अपुनो नही भाइआ ॥५॥
Par kī ka▫o apunī kahai apuno nahī bẖā▫i▫ā. ||5||
That which belongs to others, he calls his own, but he has no liking for that which is his. ||5||

ਮੀਠੇ ਕਉ ਕਉੜਾ ਕਹੈ ਕੜੂਏ ਕਉ ਮੀਠਾ
मीठे कउ कउड़ा कहै कड़ूए कउ मीठा ॥
Mīṯẖe ka▫o ka▫uṛā kahai kaṛū▫e ka▫o mīṯẖā.
That which is sweet is said to be bitter, and the bitter is said to be sweet.

ਰਾਤੇ ਕੀ ਨਿੰਦਾ ਕਰਹਿ ਐਸਾ ਕਲਿ ਮਹਿ ਡੀਠਾ ॥੬॥
राते की निंदा करहि ऐसा कलि महि डीठा ॥६॥
Rāṯe kī ninḏā karahi aisā kal mėh dīṯẖā. ||6||
One who is imbued with the Lord's Love is slandered - his is what I have seen in this Dark Age of Kali Yuga. ||6||

ਚੇਰੀ ਕੀ ਸੇਵਾ ਕਰਹਿ ਠਾਕੁਰੁ ਨਹੀ ਦੀਸੈ
चेरी की सेवा करहि ठाकुरु नही दीसै ॥
Cẖerī kī sevā karahi ṯẖākur nahī ḏīsai.
He serves the maid, and does not see his Lord and Master.

ਪੋਖਰੁ ਨੀਰੁ ਵਿਰੋਲੀਐ ਮਾਖਨੁ ਨਹੀ ਰੀਸੈ ॥੭॥
पोखरु नीरु विरोलीऐ माखनु नही रीसै ॥७॥
Pokẖar nīr virolī▫ai mākẖan nahī rīsai. ||7||
Churning the water in the pond, no butter is produced. ||7||

ਇਸੁ ਪਦ ਜੋ ਅਰਥਾਇ ਲੇਇ ਸੋ ਗੁਰੂ ਹਮਾਰਾ
इसु पद जो अरथाइ लेइ सो गुरू हमारा ॥
Is paḏ jo arthā▫e le▫e so gurū hamārā.
One who understands the meaning of this verse is my Guru.

ਨਾਨਕ ਚੀਨੈ ਆਪ ਕਉ ਸੋ ਅਪਰ ਅਪਾਰਾ ॥੮॥
नानक चीनै आप कउ सो अपर अपारा ॥८॥
Nānak cẖīnai āp ka▫o so apar apārā. ||8||
O Nanak, one who knows his own self, is infinite and incomparable. ||8||

ਸਭੁ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪੇ ਭਰਮਾਇਆ
सभु आपे आपि वरतदा आपे भरमाइआ ॥
Sabẖ āpe āp varaṯḏā āpe bẖarmā▫i▫ā.
He Himself is All-pervading; He Himself misleads the people.

ਗੁਰ ਕਿਰਪਾ ਤੇ ਬੂਝੀਐ ਸਭੁ ਬ੍ਰਹਮੁ ਸਮਾਇਆ ॥੯॥੨॥੧੮॥
गुर किरपा ते बूझीऐ सभु ब्रहमु समाइआ ॥९॥२॥१८॥
Gur kirpā ṯe būjẖī▫ai sabẖ barahm samā▫i▫ā. ||9||2||18||
By Guru's Grace, one comes to understand, that God is contained in all. ||9||2||18||
 
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spnadmin

1947-2014 (Archived)
SPNer
Jun 17, 2004
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mnu mwieAw mY rim rihE inksq nwihn mIq: Manu Maya mai ram rahiou nikasat naahin meet: The mind is absorbed in Maya - it cannot escape it, my friend Ang 1338

Maya gives birth to the mind. And delusion becomes our truth.
 

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Shabad Vichaar by SPN'ers

Literal translation from Sant Singh Khalsa in black followed by my interpretation in green.

ਕਾਨੜਾ ਮਹਲਾ ੫ ॥ Kaanarraa Mehalaa 5 || Ang 1298

ਕੀਰਤਿ ਪ੍ਰਭ ਕੀ ਗਾਉ ਮੇਰੀ ਰਸਨਾਂ ॥ Keerath Prabh Kee Gaao...

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