Guru Angad Dev Sahib penned down only slokas through which he expressed his spiritual wisdom he got from Guru Nanak Sahib; his slokas are very simple but sometimes very compact as well. His effort of advising his followers is very interesting. Let us ponder over the following sloka on 148, SGGS

 ਮਹਲਾ 2 ॥

ਨਾਨਕ ਪਰਖੇ ਆਪ ਕਉ ਤਾ ਪਾਰਖੁ ਜਾਣੁ ॥  ਰੋਗੁ ਦਾਰੂ ਦੋਵੈ ਬੁਝੈ ਤਾ ਵੈਦੁ ਸੁਜਾਣੁ ॥

ਵਾਟ ਨ ਕਰਈ ਮਾਮਲਾ ਜਾਣੈ ਮਿਹਮਾਣੁ ॥   ਮੂਲੁ ਜਾਣਿ ਗਲਾ ਕਰੇ ਹਾਣਿ ਲਾਏ ਹਾਣੁ ॥

ਲਬਿ ਨ ਚਲਈ ਸਚਿ ਰਹੈ ਸੋ ਵਿਸਟੁ ਪਰਵਾਣੁ ॥   ਸਰੁ ਸੰਧੇ ਆਗਾਸ ਕਉ ਕਿਉ ਪਹੁਚੈ ਬਾਣੁ ॥

ਅਗੈ ਓਹੁ ਅਗੰਮੁ ਹੈ ਵਾਹੇਦੜੁ ਜਾਣੁ ॥2॥

Mėhlā 2.

Nānak parkẖe āp ka-o ṯā pārakẖ jāṇ.  Rog ḏārū ḏovai bujẖai ṯā vaiḏ sujāṇ.

Vāt na kar-ī māmlā jāṇai mihmāṇ.  Mūl jāṇ galā kare hāṇ lā-e hāṇ.

Lab na cẖal-ī sacẖ rahai so visat parvāṇ.  Sar sanḏẖe āgās ka-o ki-o pahucẖai bāṇ.

Agai oh agamm hai vāheḏaṛ jāṇ. ||2||

The bani of Second Nanak.

In essence: Oh Nanak! If a man assesses his “inner self”, only then he should be called an assessor. If one understands and diagnoses the disease and gives its medicine, one should be considered a shrewd physician. One should not involve in strife; instead one should live like a guest here. One should know Akalpurakh, the origin of all; one should live in the company of likewise devotees. If one does so, one doesn’t hold on to avarice but should remain imbued with Akalpurakh. Thus one becomes broker for others to bring them close to Akalpurakh. Such a broker becomes accepted one. If an arrow is aimed at the sky, which is inaccessible, what can it hit? It will fall back on the archer (because of his ignorance).

Spiritual path is shown by that one who knows it, because he is the expert just as an expert physician successfully cures a disease. Without wisdom, mere talks become worthless. The Guru shows us a perfect spiritual path. Thus we should follow the Guru to realize the universal Creator perfectly.

Wishes

G Singh

www.gursoch.com

 On SGGS 138, there is a Sloka by Guru Angad ji; in it, the Guru tells his followers that the mind slave loves the things blessed by the Creator more than he loves Him. The Guru further explains, though the light of the Creator exists one’s within, one still acts good and bad as per one’s own wishes; however, once that light is taken out, one becomes nothing. Before we look at that Sloka, let us ponder over the verses of Guru Nanak ji on 23 SGGS to understand that everything we see is Him:

ਸਿਰੀਰਾਗੁ ਮਹਲਾ 1 ਘਰੁ ਦੂਜਾ 2 ॥

ਆਪੇ ਰਸੀਆ ਆਪਿ ਰਸੁ ਆਪੇ ਰਾਵਣਹਾਰੁ ॥  ਆਪੇ ਹੋਵੈ ਚੋਲੜਾ ਆਪੇ ਸੇਜ ਭਤਾਰੁ ॥1॥

   Sirīrāg mėhlā 1 gẖar ḏūjā 2.

Āpe rasī-ā āp ras āpe ravaṇhār.  Āpe hovai cẖolṛā āpe sej bẖaṯār. ||1||

Raag Sree Raag, the bani of first Nanak, house second

In essence: The Creator is Himself the enjoyer and the relish. He Himself is the bride, the bridegroom, and their couch.

 ਆਪੇ ਮਾਛੀ ਮਛੁਲੀ ਆਪੇ ਪਾਣੀ ਜਾਲੁ ॥ ਆਪੇ ਜਾਲ ਮਣਕੜਾ ਆਪੇ ਅੰਦਰਿ ਲਾਲੁ ॥2॥

Āpe mācẖẖī macẖẖulī āpe pāṇī jāl.  Āpe jāl maṇkaṛā āpe anḏar lāl. ||2||

Akalpurakh Himself is the fisherman, the fish, the water, the net, the metal ball of the net, and the bait within.

In the above worse, the Guru shares his belief that the Universal Creator is the cause behind the existence of everything and its end. In this context, now let us ponder over the sloka of the second Guru:

 ਮਃ 2 ॥  ਦੇਂਦੇ ਥਾਵਹੁ ਦਿਤਾ ਚੰਗਾ ਮਨਮੁਖਿ ਐਸਾ ਜਾਣੀਐ ॥

ਸੁਰਤਿ ਮਤਿ ਚਤੁਰਾਈ ਤਾ ਕੀ ਕਿਆ ਕਰਿ ਆਖਿ ਵਖਾਣੀਐ ॥

ਅੰਤਰਿ ਬਹਿ ਕੈ ਕਰਮ ਕਮਾਵੈ ਸੋ ਚਹੁ ਕੁੰਡੀ ਜਾਣੀਐ ॥

ਜੋ ਧਰਮੁ ਕਮਾਵੈ ਤਿਸੁ ਧਰਮ ਨਾਉ ਹੋਵੈ ਪਾਪਿ ਕਮਾਣੈ ਪਾਪੀ ਜਾਣੀਐ ॥

ਤੂੰ ਆਪੇ ਖੇਲ ਕਰਹਿ ਸਭਿ ਕਰਤੇ ਕਿਆ ਦੂਜਾ ਆਖਿ ਵਖਾਣੀਐ ॥

ਜਿਚਰੁ ਤੇਰੀ ਜੋਤਿ ਤਿਚਰੁ ਜੋਤੀ ਵਿਚਿ ਤੂੰ ਬੋਲਹਿ ਵਿਣੁ ਜੋਤੀ ਕੋਈ ਕਿਛੁ ਕਰਿਹੁ ਦਿਖਾ ਸਿਆਣੀਐ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਦਰੀ ਆਇਆ ਹਰਿ ਇਕੋ ਸੁਘੜੁ ਸੁਜਾਣੀਐ ॥2॥

   Mėhlā 2. Ḏeʼnḏe thāvhu ḏiṯā cẖanga manmukẖ aisā jāṇī-ai.

Suraṯ maṯ cẖaṯurā-ī ṯā kī ki-ā kar ākẖ vakẖāṇī-ai.

Anṯar bahi kai karam kamāvai so cẖahu kundī jāṇī-ai.

Jo ḏẖaram kamāvai ṯis ḏẖaram nā-o hovai pāp kamāṇai pāpī jāṇī-ai.

Ŧūʼn āpe kẖel karahi sabẖ karṯe ki-ā ḏūjā ākẖ vakẖāṇī-ai.

Jicẖar ṯerī joṯ ṯicẖar joṯī vicẖ ṯūʼn bolėh viṇ joṯī ko-ī kicẖẖ karihu ḏikẖā si-āṇī-ai.

Nānak gurmukẖ naḏrī ā-i-ā har iko sugẖaṛ sujāṇī-ai. ||2||

The bani of Second Nanak.

In essence: The mind-slave prefers Ekankar’s given gifts to Ekankar, who actually gives those gifts to him. It is hard to explain what common sense, wisdom, and cleverness he has. Though he acts secretly, his actions become well known. One, who acts virtuously, is known as virtuous and that one, who commits sins, is known as a sinner. Oh Har! This is your own play, because they act as you cause them to act. What else we should say? As long as your (light) jyot is present in the mortals, they (you) speak; without your jyot, who can speak (none)? Oh Nanak! One can see the all wise and omnipotent Creator everywhere through the Guru. As He is everything, whoever acts here actually acts according to His ordinance. Good ones act good and the bad ones act badly and are known as per their acts. Understanding this fact, one should turn towards the Creator in love to become one with Him. As one breaks with one’s own ego, one sees nothing but Him.

Wishes.

G Singh

www.gursoch.com

 On SGGS 146, there is a sloka by Guru Angad ji in which he guides his followers to remain in good environments that can keep them inclined toward the Universal Creator.  Let us ponder over that sloka:

 ਸਲੋਕ ਮਃ 2 ॥

ਅਠੀ ਪਹਰੀ ਅਠ ਖੰਡ ਨਾਵਾ ਖੰਡੁ ਸਰੀਰੁ ॥  ਤਿਸੁ ਵਿਚਿ ਨਉ ਨਿਧਿ ਨਾਮੁ ਏਕੁ ਭਾਲਹਿ ਗੁਣੀ ਗਹੀਰੁ ॥

ਕਰਮਵੰਤੀ ਸਾਲਾਹਿਆ ਨਾਨਕ ਕਰਿ ਗੁਰੁ ਪੀਰੁ ॥ ਚਉਥੈ ਪਹਰਿ ਸਬਾਹ ਕੈ ਸੁਰਤਿਆ ਉਪਜੈ ਚਾਉ ॥

ਤਿਨਾ ਦਰੀਆਵਾ ਸਿਉ ਦੋਸਤੀ ਮਨਿ ਮੁਖਿ ਸਚਾ ਨਾਉ ॥ ਓਥੈ ਅੰਮ੍ਰਿਤੁ ਵੰਡੀਐ ਕਰਮੀ ਹੋਇ ਪਸਾਉ ॥

ਕੰਚਨ ਕਾਇਆ ਕਸੀਐ ਵੰਨੀ ਚੜੈ ਚੜਾਉ ॥ ਜੇ ਹੋਵੈ ਨਦਰਿ ਸਰਾਫ ਕੀ ਬਹੁੜਿ ਨ ਪਾਈ ਤਾਉ ॥

ਸਤੀ ਪਹਰੀ ਸਤੁ ਭਲਾ ਬਹੀਐ ਪੜਿਆ ਪਾਸਿ ॥ ਓਥੈ ਪਾਪੁ ਪੁੰਨੁ ਬੀਚਾਰੀਐ ਕੂੜੈ ਘਟੈ ਰਾਸਿ ॥

ਓਥੈ ਖੋਟੇ ਸਟੀਅਹਿ ਖਰੇ ਕੀਚਹਿ ਸਾਬਾਸਿ ॥ ਬੋਲਣੁ ਫਾਦਲੁ ਨਾਨਕਾ ਦੁਖੁ ਸੁਖੁ ਖਸਮੈ ਪਾਸਿ ॥1॥

   Salok mėhlā 2. 

Aṯẖī pahrī aṯẖ kẖand nāvā kẖand sarīr. Ŧis vicẖ na-o niḏẖ nām ek bẖālėh guṇī gahīr.

Karamvanṯī salāhi-ā Nānak kar gur pīr. Cẖa-uthai pahar sabāh kai surṯi-ā upjai cẖā-o.

Ŧinā ḏarī-āvā si-o ḏosṯī man mukẖ sacẖā nā-o. Othai amriṯ vandī-ai karmī ho-e pasā-o.

Kancẖan kā-i-ā kasī-ai vannī cẖaṛai cẖaṛā-o. Je hovai naḏar sarāf kī bahuṛ na pā-ī ṯā-o. 

Saṯī pahrī saṯ bẖalā bahī-ai paṛi-ā pās. Othai pāp punn bīcẖārī-ai kūrhai gẖatai rās.

Othai kẖote satī-ah kẖare kīcẖėh sābās. Bolaṇ fāḏal nānkā ḏukẖ sukẖ kẖasmai pās. ||1||

Slok of Second Nanak.

In essence: There are eight continents; consider the body the ninth continent. As the people keep searching all the time other things on the earth, a virtuous and profound person searches only Akalpurakh’s name in the body. Oh Nanak! By following the Guru or a Peer, the fortunate one praises Akalpurakh. In the fourth watch of the morning, the minds of exalted ones become excited to praise Akalpurakh. They hold friendship with those great ones, whose minds are filled with Akalpurakh’s name and who keep praising Him with their tongues.  In their company, the nectar of His name is distributed and the fortunate ones receive it.  As the gold is purified for a good color, early in the morning, the mind is assayed to have spiritual color. If Akalpurakh shows mercy, no other effort is needed to shine the mind with His love. During the remaining seven watches, it is good to be in their company (His devotees’). In their company, good or bad ones are assessed. This way, the influence of falsehood fades away. The counterfeit (qualities) are thrown out; the good ones are kept and applauded. Oh Nanak! In there, it is comprehended well that complaining about any pain and sorrow is useless, because all come from Akalpurakh.

                           Thus, if our pursuits end up in a bad company, getting connected with our Creator is not possible. The company of Hs devotees sets up our routine to praise and love Him while living in the Maya attached world. To be with Him, one must praise Him by abandoning one’s wrong inclinations.

Wishes,

G. Singh

www.gursoch.com

The second Guru of the Sikhs, Guru Angad shares his experience how a Sikh can become one with the universal Creator and suggests what to do. Let us ponder over his sloka on 146 SGGS:

 ਸਲੋਕ ਮਃ 2 ॥

ਅਠੀ ਪਹਰੀ ਅਠ ਖੰਡ ਨਾਵਾ ਖੰਡੁ ਸਰੀਰੁ ॥ ਤਿਸੁ ਵਿਚਿ ਨਉ ਨਿਧਿ ਨਾਮੁ ਏਕੁ ਭਾਲਹਿ ਗੁਣੀ ਗਹੀਰੁ ॥

ਕਰਮਵੰਤੀ ਸਾਲਾਹਿਆ ਨਾਨਕ ਕਰਿ ਗੁਰੁ ਪੀਰੁ ॥ ਚਉਥੈ ਪਹਰਿ ਸਬਾਹ ਕੈ ਸੁਰਤਿਆ ਉਪਜੈ ਚਾਉ ॥

ਤਿਨਾ ਦਰੀਆਵਾ ਸਿਉ ਦੋਸਤੀ ਮਨਿ ਮੁਖਿ ਸਚਾ ਨਾਉ ॥ ਓਥੈ ਅੰਮ੍ਰਿਤੁ ਵੰਡੀਐ ਕਰਮੀ ਹੋਇ ਪਸਾਉ ॥

ਕੰਚਨ ਕਾਇਆ ਕਸੀਐ ਵੰਨੀ ਚੜੈ ਚੜਾਉ ॥ ਜੇ ਹੋਵੈ ਨਦਰਿ ਸਰਾਫ ਕੀ ਬਹੁੜਿ ਨ ਪਾਈ ਤਾਉ ॥

ਸਤੀ ਪਹਰੀ ਸਤੁ ਭਲਾ ਬਹੀਐ ਪੜਿਆ ਪਾਸਿ ॥ ਓਥੈ ਪਾਪੁ ਪੁੰਨੁ ਬੀਚਾਰੀਐ ਕੂੜੈ ਘਟੈ ਰਾਸਿ ॥

ਓਥੈ ਖੋਟੇ ਸਟੀਅਹਿ ਖਰੇ ਕੀਚਹਿ ਸਾਬਾਸਿ ॥ ਬੋਲਣੁ ਫਾਦਲੁ ਨਾਨਕਾ ਦੁਖੁ ਸੁਖੁ ਖਸਮੈ ਪਾਸਿ ॥1॥

Salok mėhlā 2.

Aṯẖī pahrī aṯẖ kẖand nāvā kẖand sarīr. Ŧis vicẖ na-o niḏẖ nām ek bẖālėh guṇī gahīr.

Karamvanṯī salāhi-ā Nānak kar gur pīr. Cẖa-uthai pahar sabāh kai surṯi-ā upjai cẖā-o.

Ŧinā ḏarī-āvā si-o ḏosṯī man mukẖ sacẖā nā-o. Othai amriṯ vandī-ai karmī ho-e pasā-o.

Kancẖan kā-i-ā kasī-ai vannī cẖaṛai cẖaṛā-o. Je hovai naḏar sarāf kī bahuṛ na pā-ī ṯā-o.

Saṯī pahrī saṯ bẖalā bahī-ai paṛi-ā pās. Othai pāp punn bīcẖārī-ai kūrhai gẖatai rās.

Othai kẖote satī-ah kẖare kīcẖėh sābās. Bolaṇ fāḏal nānkā ḏukẖ sukẖ kẖasmai pās. ||1||

Slok of Second Nanak.

In essence: There are eight continents; consider the body the ninth continent. As the people keep searching all the time other things on the earth, a virtuous and profound person searches only Akalpurakh’s name (presence of Him) in the body. Oh Nanak! By following the Guru or a Peer, the fortunate one praises Akalpurakh. In the fourth watch of the morning, the minds of exalted ones become excited to praise Akalpurakh. They hold friendship with those great ones, whose minds are filled with Akalpurakh’s name and who keep praising Him with their tongues. In their company, the nectar of His name is distributed and the fortunate ones receive it. As the gold is purified for a good color, early in the morning, the mind is assayed to have spiritual color. If Akalpurakh shows mercy, no other effort is needed to shine the mind with His love. During the remaining seven watches, it is good to be in their company (His devotees’). In their company, good or bad ones are assessed. This way, the influence of falsehood decreases. The counterfeit (qualities) are thrown out; the good ones are kept and applauded. Oh Nanak! In there, it is comprehended well that complaining about any pain and sorrow is useless, because all is with Akalpurakh (all come from Him).

                   The above sloka inspires the devotees to do a self analysis through they can abandon their habits or thoughts that are not good for getting one with the Creator and holding on to those virtues that take them close to Him; instead of complaining, they should praise Him and try to be a virtuous so that slowly they can be one with Him.

Wishes!

G. Singh

www.gursoch.com

When we ponder over the bhagat-bani, we see it fully aligned with the Gurmat; here and there in SGGS, the Guru added his own views in response to any bhagata’s bani but basically that is a kind of further interpretation to remove any ambiguity in the thought presented by the Bhagata. The below shabda is by Bhagat Kabir who stresses the idea of Guru Nanak Sahib, which is expressed on, SGGS, the Guru says:

ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥ ਏਕੋ ਹੈ ਭਾਈ ਏਕੋ ਹੈ ॥1॥ ਰਹਾਉ ॥

Sāhib merā eko hai. Ėko hai bẖā-ī eko hai. ||1|| Rahā-o.

{SGGS–350}

My Master is but one. Oh brother! My Master is one only. Pause.

Here is Bhagat Kabir’s shabda

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥

ਜਬ ਹਮ ਏਕੋ ਏਕੁ ਕਰਿ ਜਾਨਿਆ ॥ ਤਬ ਲੋਗਹ ਕਾਹੇ ਦੁਖੁ ਮਾਨਿਆ ॥1॥

Ga-oṛī Kabīr jī.

Jab ham eko ek kar jāni-ā. Ŧab logah kāhe ḏukẖ māni-ā. ||1||

Raag Gaurhi of Bhagat Kabir .

In essence: When I have realized that there is only one Akalpurakh, why people are upset?

 Bhagat Kabir is talking about his contemporary people who had belief in many gods and deities or the different concept of the Creator of faiths, and contrary to them, he believed in only one Creator. Humans are found of trashing others just because they cannot take disagreement positively. Talking about Him, they act ignorantly Obviously Bhagat Kabir stands in disagreement with them but totally aligned with the Guru. Now he questions them about their unnecessary anger over his belief. They accuse him of losing his honor in the society by not following their convictions. It is very important to know that no story has anything to do with Bhagat Kabir’s Shabda;.

ਹਮ ਅਪਤਹ ਅਪੁਨੀ ਪਤਿ ਖੋਈ ॥ ਹਮਰੈ ਖੋਜਿ ਪਰਹੁ ਮਤਿ ਕੋਈ ॥1॥ ਰਹਾਉ ॥

  Ham apṯah apunī paṯ kẖo-ī. Hamrai kẖoj parahu maṯ ko-ī. ||1|| Rahā-o.

(As per your thought) I am dishonored one, and I have lost my honor. On what path I tread, you do not need to tread on (you remain honored ones. It is ironical expression!). Pause.

 Bhagat Kabir says, “If your following me takes away your honor, you don’t need to do that. So let me remain as I am, and let me believe in the one universal Creator.

ਹਮ ਮੰਦੇ ਮੰਦੇ ਮਨ ਮਾਹੀ ॥ ਸਾਝ ਪਾਤਿ ਕਾਹੂ ਸਿਉ ਨਾਹੀ ॥2॥  

Ham manḏe manḏe man māhī. Sājẖ pāṯ kāhū si-o nāhī. ||2||

If I am bad, it is me (what to others?). I am not into establishing relationships with others.

Bhagat Kabir say, “Oh honored ones! Stay away from me to keep your honor!” It is very sarcastic statement! Bhagat Kabir is very clear about His mission of having His union, as he sees the hypocritical religious trends in other people. He declares that this curtain of hypocrisy will be torn up at the end.

ਪਤਿ ਅਪਤਿ ਤਾ ਕੀ ਨਹੀ ਲਾਜ ॥ ਤਬ ਜਾਨਹੁਗੇ ਜਬ ਉਘਰੈਗੋ ਪਾਜ ॥3॥  

Paṯ apaṯ ṯā kī nahī lāj. Ŧab jānhuge jab ugẖraigo pāj. ||3||

I don’t care to have honor or dishonor (from you), but you will know the reality when your “cover up” will be exposed.

 Bhagat Kabir is hinting at the false honor for which people live. For His devotee, it is Ekankar’s acceptance that supersedes all the worldly honors. Please also ponder over why Bhagat Kabir is saying that the “put up show” of people (of his time) will be exposed eventually. This is what all enlightened ones say, because they deem Ekankar’s acceptance as the real honor and His name the real wealth.

ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥ ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥4॥3॥  

Kaho Kabīr paṯ har parvān. Sarab ṯi-āg bẖaj keval rām. ||4||3|| (323-324)

The real honor is in fact Akalpurakh’s acceptance; for that, Oh Kabir say this: forsake everything else and meditate only on Akalpurakh.

 Here Kabir puts the secret about His path wide open. It is Akalpurakh’s acceptance, because the worldly opinion doesn’t matter for His devotees. They do not need to worry about the worldly honor or dishonor. Remembering only the one Creator is the first priority of His devotees.

Wishes

G Singh

www.gursoch.com

When we ponder over the bhagat-bani, we see it fully aligned with the Gurmat; here and there in SGGS, the Guru added his own views in response to any bhagata’s bani but basically that is a kind of further interpretation to remove any ambiguity in the thought presented by the Bhagata. The below shabda is by Bhagat Kabir who stresses the idea of Guru Nanak Sahib, which is expressed on, SGGS, the Guru says:

ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥ ਏਕੋ ਹੈ ਭਾਈ ਏਕੋ ਹੈ ॥1॥ ਰਹਾਉ ॥

Sāhib merā eko hai. Ėko hai bẖā-ī eko hai. ||1|| Rahā-o.

{SGGS–350}

My Master is but one. Oh brother! My Master is one only. Pause.

Here is Bhagat Kabir’s shbda

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥

ਜਬ ਹਮ ਏਕੋ ਏਕੁ ਕਰਿ ਜਾਨਿਆ ॥ ਤਬ ਲੋਗਹ ਕਾਹੇ ਦੁਖੁ ਮਾਨਿਆ ॥1॥

Ga-oṛī Kabīr jī.

Jab ham eko ek kar jāni-ā. Ŧab logah kāhe ḏukẖ māni-ā. ||1||

Raag Gaurhi of Bhagat Kabir .

In essence: When I have realized that there is only one Akalpurakh, why people are upset?

 Bhagat Kabir is talking about his contemporary people who had belief in many gods and deities or the different concept of the Creator of faiths, and contrary to them, he believed in only one Creator. Humans are found of trashing others just because they cannot take disagreement positively. Talking about Him, they act ignorantly Obviously Bhagat Kabir stands in disagreement with them but totally aligned with the Guru. Now he questions them about their unnecessary anger over his belief. They accuse him of losing his honor in the society by not following their convictions. It is very important to know that no story has anything to do with Bhagat Kabir’s Shabda;.

ਹਮ ਅਪਤਹ ਅਪੁਨੀ ਪਤਿ ਖੋਈ ॥ ਹਮਰੈ ਖੋਜਿ ਪਰਹੁ ਮਤਿ ਕੋਈ ॥1॥ ਰਹਾਉ ॥

  Ham apṯah apunī paṯ kẖo-ī. Hamrai kẖoj parahu maṯ ko-ī. ||1|| Rahā-o.

(As per your thought) I am dishonored one, and I have lost my honor. On what path I tread, you do not need to tread on (you remain honored ones. It is ironical expression!). Pause.

 Bhagat Kabir says, “If your following me takes away your honor, you don’t need to do that. So let me remain as I am, and let me believe in the one universal Creator.

ਹਮ ਮੰਦੇ ਮੰਦੇ ਮਨ ਮਾਹੀ ॥ ਸਾਝ ਪਾਤਿ ਕਾਹੂ ਸਿਉ ਨਾਹੀ ॥2॥  

Ham manḏe manḏe man māhī. Sājẖ pāṯ kāhū si-o nāhī. ||2||

If I am bad, it is me (what to others?). I am not into establishing relationships with others.

Bhagat Kabir say, “Oh honored ones! Stay away from me to keep your honor!” It is very sarcastic statement! Bhagat Kabir is very clear about His mission of having His union, as he sees the hypocritical religious trends in other people. He declares that this curtain of hypocrisy will be torn up at the end.

ਪਤਿ ਅਪਤਿ ਤਾ ਕੀ ਨਹੀ ਲਾਜ ॥ ਤਬ ਜਾਨਹੁਗੇ ਜਬ ਉਘਰੈਗੋ ਪਾਜ ॥3॥  

Paṯ apaṯ ṯā kī nahī lāj. Ŧab jānhuge jab ugẖraigo pāj. ||3||

I don’t care to have honor or dishonor (from you), but you will know the reality when your “cover up” will be exposed.

 Bhagat Kabir is hinting at the false honor for which people live. For His devotee, it is Ekankar’s acceptance that supersedes all the worldly honors. Please also ponder over why Bhagat Kabir is saying that the “put up show” of people (of his time) will be exposed eventually. This is what all enlightened ones say, because they deem Ekankar’s acceptance as the real honor and His name the real wealth.

ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥ ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥4॥3॥  

Kaho Kabīr paṯ har parvān. Sarab ṯi-āg bẖaj keval rām. ||4||3|| (323-324)

The real honor is in fact Akalpurakh’s acceptance; for that, Oh Kabir say this: forsake everything else and meditate only on Akalpurakh.

 Here Kabir puts the secret about His path wide open. It is Akalpurakh’s acceptance, because the worldly opinion doesn’t matter for His devotees. They do not need to worry about the worldly honor or dishonor. Remembering only the one Creator is the first priority of His devotees.

Wishes

G Singh

www.gursoch.com