Do you understand this shabad???

[challenge_everything]

let's get some veechar going on this shabad

http://www.sikhitothemax.com/page.asp?ShabadID=1789

Awsw ]

aasaa ||

Aasaa:

pihlw pUqu ipCYrI mweI ]

pehilaa pooth pishhairee maaee ||

First, the son was born, and then, his mother.

guru lwgo cyly kI pweI ]1]

gur laago chaelae kee paaee ||1||

The guru falls at the feet of the disciple. ||1||

eyku AcMBau sunhu qum@ BweI ]

eaek acha(n)bho sunahu thumh bhaaee ||

Listen to this wonderful thing, O Siblings of Destiny!

dyKq isMGu crwvq gweI ]1] rhwau ]

dhaekhath si(n)gh charaavath gaaee ||1|| rehaao ||

I saw the lion herding the cows. ||1||Pause||

jl kI mCulI qrvir ibAweI ]

jal kee mashhulee tharavar biaaee ||

The fish of the water gives birth upon a tree.

dyKq kuqrw lY geI iblweI ]2]

dhaekhath kutharaa lai gee bilaaee ||2||

I saw a cat carrying away a dog. ||2||

qlY ry bYsw aUpir sUlw ]

thalai rae baisaa oopar soolaa ||

The branches are below, and the roots are above.

iqs kY pyif lgy Pl PUlw ]3]

this kai paedd lagae fal foolaa ||3||

The trunk of that tree bears fruits and flowers. ||3||

GorY cir BYs crwvn jweI ]

ghorai char bhais charaavan jaaee ||

Riding a horse, the buffalo takes him out to graze.

bwhir bYlu goin Gir AweI ]4]

baahar bail gon ghar aaee ||4||

The bull is away, while his load has come home. ||4||

khq kbIr ju ies pd bUJY ]

kehath kabeer j eis padh boojhai ||

Says Kabeer, one who understands this hymn,

rwm rmq iqsu sBu ikCu sUJY ]5]9]22]

raam ramath this sabh kishh soojhai ||5||9||22||

and chants the Lord's Name, comes to understand everything. ||5||9||22||[/font:fd0a321187]

[Guest Javanmard]

I believe in the religion of Love, whatever direction its caravans may take, for Love is my religion and my faith - Ibn 'Arabi

[ssinghuk]

Here is another similar shabad. ' think someone already posted it before but since it fits nicely with the above shabad seems logical to repost it here.. n e way..

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aasaa ||

Aasaa:

feel rabaabee baladh pakhaavaj kooaa thaal bajaavai ||

The elephant is the guitar player, the ox is the drummer, and the crow plays the cymbals.

pehir cholanaa gadhehaa naachai bhaisaa bhagath karaavai ||1||

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

raajaa raam kakareeaa barae pakaaeae ||

The Lord, the King, has cooked the cakes of ice,

kinai boojhanehaarai khaaeae ||1|| rehaao ||

but only the rare man of understanding eats them. ||1||Pause||

bait(h) si(n)gh ghar paan lagaavai ghees galourae liaavai ||

Sitting in his den, the lion prepares the betel leaves, and the muskrat brings the betel nuts.

ghar ghar musaree ma(n)gal gaavehi kashhooaa sa(n)kh bajaavai ||2||

Going from house to house, the mouse sings the songs of joy, and the turtle blows on the conch-shell. ||2||

ba(n)s ko pooth beeaahan chaliaa sueinae ma(n)ddap shhaaeae ||

The son of the sterile woman goes to get married, and the golden canopy is spread out for him.

roop ka(n)niaa su(n)dhar baedhhee sasai si(n)gh gun gaaeae ||3||

He marries a beautiful and enticing young woman; the rabbit and the lion sing their praises. ||3||

kehath kabeer sunahu rae sa(n)thahu keettee parabath khaaeiaa ||

Says Kabeer, listen, O Saints - the ant has eaten the mountain.

kashhooaa kehai a(n)gaar 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||

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http://www.sikhitothemax.com/page.asp?ShabadID=1773

Dhan Bhagat Kabeer Sahib

[tSingh]

I completely concur with Shaka that what we are talking about here is the ineffability noetic quality of the mystic experience which is inexpressable in logical terms and beyond cause and effect. Furthermore in the above shabad Kabir ji is using it as a vehicle to teach three things;

a) depict the state of the mystic,

the requirement of the path and

c) the final union.

The path and required state of the mystic are depicted through impossible metaphors. It is to demonstrate that the path which leads to the state requires one to transcend reality, to experience the impossible becoming possible.

To begin with, there is a sema (a sufi meditative technique accompanied by music). By putting on the sufi's cloak (of unattachedness) the lowly and foolish begin to whirl attaining spiritually and wisdom. Sagun Brahman has 'cooked' cakes of ice, in otherwords Ram offers the fruit or reward. This fruit is not something of this world, and is at once paradoxical. Consequently, the individual must turn themselves inside out, upside down, become a wise fool (like the whirling donkey) to even begin eating these cakes of ice. Then comes the son of a sterile woman, another seeming contradiction. Who is the sterile woman and who the son? The son to my mind is the aatm, born of one who can and yet cannot give birth, nirgun nirankar. Such an individual instinctively desires union. The marriage is to a beautiful and enticing woman - the union of truth and bliss or anand (satchitanand), and then only vismaad remains with the universe singing in bliss. The turtle, a water born creature, speaks a desire for burning coals, another physical impossibility. The mystic desires the fruit.

I look forward to other interpretations.

[challenge_everything]

The Fareed Kotee Teekha has a very interesting view on both these shabads

- really very beautiful -

[Kandola]

[glow=red:7d0864fcc6]Aasaa:[/glow:7d0864fcc6]

this can be translated to hope

[glow=red:7d0864fcc6]pihlw pUqu ipCYrI mweI ]

pehilaa pooth pishhairee maaee ||

First, the son was born, and then, his mother.

guru lwgo cyly kI pweI ]1]

gur laago chaelae kee paaee ||1||

The guru falls at the feet of the disciple. ||1|| [/glow:7d0864fcc6]

eventually this is saying what the opposite of what we normally see. the mother is born, then the son, the disciple fals at the guru, not the other way round.

in kaal, we have gone after the wrong things, satjug, naam was obtainable, we were inhertiantly truthful, overtime we lost the plot. one cherry on a tree could sustain one person for day, weeks, even years. thats the shakti we had. then after this, we all ran after the wrong things. and believing that what we see around us, are permanent. hence this explains why great pharoahs of egypt built mahan pyramids, for the sake that they thought this would stay forevr and ever and ever. but of course, they will crumble...look at the acropolis for example. or the old ancient wonders that have all crumbled (nearly).

it is a state of fact, a chela matha theeks to his guru, and not the other way round. but bhagat kabeer ji is saying we all know this now, but will we know what we know now in a few centuries time? with all this technology, even one must wonder if what we know now will be useful in a good few centuries time.

bhgat kabeer ji eventually write that...

[glow=red:7d0864fcc6]qlY ry bYsw aUpir sUlw ]

thalai rae baisaa oopar soolaa ||

The branches are below, and the roots are above[/glow:7d0864fcc6]

the branches are below, and roots above, this does not make sense. a clear indication of how the world is turning...mad!

a mad person sees what people do not see, leprechauns, and things you'd expect to see from the lord of the rings. we cant see that. but kabeer ji is well describing that although the world has progressed, spiritually we are blind.

without doing paath, this is how ones state of mind will become, seeing the opposite of one is supposed to see.

gustaphi maaf

[unbreakable]

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