Gauri Bavan Akhri
Bhagat Kabir Ji
There are two Bavan Akhri Bani’s in Sri Guru Granth Sahib Ji (SGGS). Both Bavan Akhris are found in Raag Gauree/Gauri. Bavan Akhri by Guru Arjun Dev Ji is found from Angg 250-262, whilst Bhagat Kabir Ji’s Bani is on Anggs 340 till 343.
The origin of such writing is traced to ancient Sanskrit Literature. Sanskrit has 52 alphabets when expressed in the Devanagari script. Bavan means fifty two in Sanskrit.
The Bavan Akhri by Guru Arjun Dev Ji has 55 Sloks and pauris, while Bhagat Ji’s Bani has 45 stanzas. Both Bani are written in Gurmukhi. Guru Arjun Dev Ji’s Bani is largely expressed in Punjabi, while Bhagat Kabir Ji’s Bavan Akhri uses liberal doses of Sadh Bhasa or Sadhukari peppered with Hindi and Persian words.
Bhagat Ji begins Stanza 1 with a pithy expression about 52 letters of the Alphabet. These 52 letters can be used to form various words and sentences to describe whatever is in the three worlds i.e. the Universe. Just like everything else in the material world, these 52 letters are perishable. As the Lord who created everyone is beyond description, these 52 letters do not contain any alphabet capable of describing the Indescribable, Unfathomable One.
Bavan Akhri
“ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਬਾਵਨ ਅਖਰੀ ਕਬੀਰ ਜੀਉ ਕੀ
Raag Gauree Poorbee, Baawan Akhree Of Kabeer Jee:
ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰਪ੍ਰਸਾਦਿ ॥
One Universal Creator God. Truth Is The Name. Creative Being Personified. By Guru’s Grace:
ਬਾਵਨ ਅਛਰ ਲੋਕ ਤ੍ਰੈ ਸਭੁ ਕਛੁ ਇਨ ਹੀ ਮਾਹਿ ॥
Through these fifty-two letters, the three worlds and all things are described.
ਏ ਅਖਰ ਖਿਰਿ ਜਾਹਿਗੇ ਓਇ ਅਖਰ ਇਨ ਮਹਿ ਨਾਹਿ ॥੧॥
These letters shall perish; they cannot describe the Imperishable Lord. ||1||”
In Stanza 2, Bhagat Ji says these letters can be used in speech. Where there is no speech, word or sound, the mind rests on nothing. Yet, in speech and in silence, the Lord is Ever Present. As He is, in His Primal State, no words or speech can ever describe Him.
“ਜਹਾ ਬੋਲ ਤਹ ਅਛਰ ਆਵਾ ॥
Wherever there is speech, there are letters.
ਜਹ ਅਬੋਲ ਤਹ ਮਨੁ ਨ ਰਹਾਵਾ ॥
Where there is no speech, there, the mind rests on nothing.
ਬੋਲ ਅਬੋਲ ਮਧਿ ਹੈ ਸੋਈ ॥
He is in both speech and silence.
ਜਸ ਓਹੁ ਹੈ ਤਸ ਲਖੈ ਨ ਕੋਈ ॥੨॥
No one can know Him as He is. ||2||”
In Stanza 3, Bhagat Ji says if ever one comes to know the Lord, what can he express about such Enlightenment and if he does express anything, it does not benefit anyone as He is beyond comprehension. In the next line, Bhagat Ji says this Wondrous Lord is contained (hidden, latent) in the tiny seed of the huge banyan tree and yet His Expanse is spread throughout the Universe.
“ਅਲਹ ਲਹਉ ਤਉ ਕਿਆ ਕਹਉ ਕਹਉ ਤ ਕੋ ਉਪਕਾਰ ॥
If I come to know the Lord, what can I say; what good does it do to speak?
ਬਟਕ ਬੀਜ ਮਹਿ ਰਵਿ ਰਹਿਓ ਜਾ ਕੋ ਤੀਨਿ ਲੋਕ ਬਿਸਥਾਰ ॥੩॥
He is contained in the seed of the banyan-tree, and yet, His expanse spreads across the three worlds. ||3||”
Stanza 4 says – As one plods on the Spiritual Path with Naam, one begins to grasp some Aspects of the Lord and one’s sense of separation is destroyed. The word used is “shay,’’ i.e. to slay or wipe out. This whole exercise happens on the mann, which gets pierced by Divine Enlightenment as it turns away (lift) from maya. As the “self’’ (appa) is destroyed, one is united with the Indestructible, Impenetrable Lord.
“ਅਲਹ ਲਹੰਤਾ ਭੇਦ ਛੈ ਕਛੁ ਕਛੁ ਪਾਇਓ ਭੇਦ ॥
One who knows the Lord understands His mystery, and bit by bit, the mystery disappears.
ਉਲਟਿ ਭੇਦ ਮਨੁ ਬੇਧਿਓ ਪਾਇਓ ਅਭੰਗ ਅਛੇਦ ॥੪॥
Turning away from the world, one’s mind is pierced through with this mystery, and one obtains the Indestructible, Impenetrable Lord. ||4||”
In Stanza 5, Bhagat Ji says one needs to instruct the mind through the Scriptures. The Muslims preach about the Islamic way of life, while the Hindus rely on the Vedas and the Puranas. It is necessary to begin to guide the mind with Divine Wisdom, and one needs to learn some knowledge from the Scriptures.
“ਤੁਰਕ ਤਰੀਕਤਿ ਜਾਨੀਐ ਹਿੰਦੂ ਬੇਦ ਪੁਰਾਨ ॥
The Muslim knows the Muslim way of life; the Hindu knows the Vedas and Puraanas.
ਮਨ ਸਮਝਾਵਨ ਕਾਰਨੇ ਕਛੂਅਕ ਪੜੀਐ ਗਿਆਨ ॥੫॥
To instruct their minds, people ought to study some sort of spiritual wisdom. ||5||”
In Stanza 6, Bhagat Ji declares that he is focused upon and knows of only One Primal Lord, the Creator of all. Bhagat Ji says he does not concern himself or rely on mortals who have their destinies written and are erased (die).
Bhagat Ji further says, if anyone is blessed with understanding about the Creator, such a person doesn’t ever perish (is rendered immortal).
“ਓਅੰਕਾਰ ਆਦਿ ਮੈ ਜਾਨਾ ॥
I know only the One, the Universal Creator, the Primal Being.
ਲਿਖਿ ਅਰੁ ਮੇਟੈ ਤਾਹਿ ਨ ਮਾਨਾ ॥
I do not believe in anyone whom the Lord writes and erases.
ਓਅੰਕਾਰ ਲਖੈ ਜਉ ਕੋਈ ॥
If someone knows the One, the Universal Creator,
ਸੋਈ ਲਖਿ ਮੇਟਣਾ ਨ ਹੋਈ ॥੬॥
he shall not perish, since he knows Him. ||6||”
Stanza 7 uses the alphabet “kakaa’’ or “k.’’ When the beams of Divine Light come to the heart lotus, the moon light (of maya) cannot enter the mind which is now enclosed and safe from the influences of maya. In that state, (detached from maya) as one inhales the subtle fragrance of the Spiritual Flower, he cannot describe his Experience. Even if he speaks, none would ever understand his Experience.
“ਕਕਾ ਕਿਰਣਿ ਕਮਲ ਮਹਿ ਪਾਵਾ ॥
KAKKA: When the rays of Divine Light come into the heart-lotus,
ਸਸਿ ਬਿਗਾਸ ਸੰਪਟ ਨਹੀ ਆਵਾ ॥
the moon-light of Maya cannot enter the basket of the mind.
ਅਰੁ ਜੇ ਤਹਾ ਕੁਸਮ ਰਸੁ ਪਾਵਾ ॥
And if one obtains the subtle fragrance of that spiritual flower,
ਅਕਹ ਕਹਾ ਕਹਿ ਕਾ ਸਮਝਾਵਾ ॥੭॥
he cannot describe the indescribable; he could speak, but who would understand? ||7||”
Stanza 8 uses the alphabet “khakha’’ or “kh.’’ As one rises spiritually, his mind enters a cave (separated from all thoughts of maya, worldliness). The stable mind does not leave the cave to wander in ten directions. Such a one knows His Master always and shows compassion. He becomes immortal and reaches a state of eternal dignity.
“ਖਖਾ ਇਹੈ ਖੋੜਿ ਮਨ ਆਵਾ ॥
KHAKHA: The mind has entered this cave.
ਖੋੜੇ ਛਾਡਿ ਨ ਦਹ ਦਿਸ ਧਾਵਾ ॥
It does not leave this cave to wander in the ten directions.
ਖਸਮਹਿ ਜਾਣਿ ਖਿਮਾ ਕਰਿ ਰਹੈ ॥
Knowing their Lord and Master, people show compassion;
ਤਉ ਹੋਇ ਨਿਖਿਅਉ ਅਖੈ ਪਦੁ ਲਹੈ ॥੮॥
then, they become immortal, and attain the state of eternal dignity. ||8||”
Stanza 9 uses the alphabet “gagga’’ or “G.’’ One who recognises the Lord through the Guru’s Word (Bani) and pays no attention to other methods of learning, becomes like a truly detached hermit and his mind does not wander elsewhere. He grasps the Ungraspable One and dwells in the highest perch of the Tenth Gate (Daswa Duar).
“ਗਗਾ ਗੁਰ ਕੇ ਬਚਨ ਪਛਾਨਾ ॥
GAGGA: One who understands the Guru’s Word
ਦੂਜੀ ਬਾਤ ਨ ਧਰਈ ਕਾਨਾ ॥
does not listen to anything else.
ਰਹੈ ਬਿਹੰਗਮ ਕਤਹਿ ਨ ਜਾਈ ॥
He remains like a hermit and does not go anywhere,
ਅਗਹ ਗਹੈ ਗਹਿ ਗਗਨ ਰਹਾਈ ॥੯॥
when he grasps the Ungraspable Lord and dwells in the sky of the Tenth Gate. ||9||”
Stanza 10 uses the alphabet “ghagha.’’ He dwells in every heart, and when the body pitches bursts, He does not diminish. Science tells us neither matter nor energy can be destroyed, although it can change form.
Matter and Energy cannot be destroyed. The conservation of energy is an Absolute law. It is part of God’s Hukam.
Sparks create a fire, which generates heat, an energy you can feel, an energy which was not there before the fire. The energy was latent in the combustible material.
As a battery is hitched to wires, it produces power which lays latent in it. As the battery exhausts itself, the power in it has been converted to some other energy. There is no energy loss, only change.
A nuclear bomb creates an explosion. All these are simply examples of energy changing form.
The first law of thermodynamics states that the energy of an enclosed system (“Hukme andar sabh ko bahar Hukam na koye“) must remain constant, it does not increase nor decrease. The Universe is a closed system, so the total amount of energy in existence has always been the same. The forms that energy takes together with matter are however constantly changing. This is His Divine Play of the five elements.
“Eh parpanch Parbrahm ki leela bichrat an na hoi.“ (SGGS Ang 485).
Fire is a conversion of chemical energy into thermal and electromagnetic energy by a chemical reaction that consumes the molecules in for example, wood.
Even mass is a form of energy as shown by Albert Einstein’s famous equation
E = mc2
Chemical energy is potential energy stored in molecular chemical bonds. It is this energy stockpiled in our body cells that allows you to walk, move and jump, converting the chemical energy into kinetic and other energies.
Cosmologists say the Universe is expanding at a faster and faster pace, propelled by something scientists call dark energy.
At Angg 1075, Guru Ji says the galaxies, nether worlds, oceans and worlds, are under the sway of Kaal (perishability, change). The Lord who put all this in place is Unchanging and Eternal. One who reaches out to Him, (within himself through Naam) is rendered Eternal too.
“Khand pataal deep sabh loaa; sabh kaale vass Aap Prabh keeya; Nichal Ek Aap Avhinasi so nichal jo Tisse dhiaainda.”
When one is blessed to be free from the cycle of births and deaths, Guru Ji says such a person is freed from the clutches of Kaal.
“Jamman marna mitt gya Kaale ka kich na basaaiye.” (Angg 651)
(In the short note on energy and matter, I relied on some passages in an Article by Clara Moskowitz in Scientific American. The views on Gurbani are mine.)
When one finds the Path to the Lord within his own heart, why would anyone therefore abandon such a Path (to the Lord in his own heart) and follow some other path?
“ਘਘਾ ਘਟਿ ਘਟਿ ਨਿਮਸੈ ਸੋਈ ॥
GHAGHA: He dwells in each and every heart.
ਘਟ ਫੂਟੇ ਘਟਿ ਕਬਹਿ ਨ ਹੋਈ ॥
Even when the body-pitcher bursts, he does not diminish.
ਤਾ ਘਟ ਮਾਹਿ ਘਾਟ ਜਉ ਪਾਵਾ ॥
When someone finds the Path to the Lord within his own heart,
ਸੋ ਘਟੁ ਛਾਡਿ ਅਵਘਟ ਕਤ ਧਾਵਾ ॥੧੦॥
why should he abandon that Path to follow some other path? ||10||’’
Stanza 11 uses the alphabet “Nganga’’ or “Ng.” Bhagat Ji says one should restrain himself from perishable loves and dismiss all doubts i.e. he should be firm on his Path to meet the Lord. Even if after much persistent effort he fails to see the Lord (to have His Darshan), one should not run away from the Path. This is the highest Wisdom.
“ਙੰਙਾ ਨਿਗ੍ਰਹਿ ਸਨੇਹੁ ਕਰਿ ਨਿਰਵਾਰੋ ਸੰਦੇਹ ॥
NGANGA: Restrain yourself, love the Lord, and dismiss your doubts.
ਨਾਹੀ ਦੇਖਿ ਨ ਭਾਜੀਐ ਪਰਮ ਸਿਆਨਪ ਏਹ ॥੧੧॥
Even if you do not see the Path, do not run away; this is the highest wisdom. ||11||”
Alphabet “chachha’’ is stressed in Stanza 12. The Lord Painted the great canvas of the world. One gets “engrossed’’ in the various colors (attractions of maya) in the Paintings. Bhagat Ji says, we should ignore the fascinating colors and attractions of the Picture and instead focus on the Painter Himself.
The problem however, is that the Painting is so Wondrous and Attractive. Despite its allures and attractions, again Bhagat Ji stresses, forget the Picture and always remember the Painter.
“ਚਚਾ ਰਚਿਤ ਚਿਤ੍ਰ ਹੈ ਭਾਰੀ ॥
CHACHA: He painted the great picture of the world.
ਤਜਿ ਚਿਤ੍ਰੈ ਚੇਤਹੁ ਚਿਤਕਾਰੀ ॥
Forget this picture, and remember the Painter.
ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਇਹੈ ਅਵਝੇਰਾ ॥
This wondrous painting is now the problem.
ਤਜਿ ਚਿਤ੍ਰੈ ਚਿਤੁ ਰਾਖਿ ਚਿਤੇਰਾ ॥੧੨॥
Forget this picture and focus your consciousness on the Painter. ||12||”
Stanza 13 uses the alphabet “Shashaa.’’ Bhagat Ji says this is the Path to the Lord of the Royal Canopy. Eat away (consume) all your desires and abandon all worldly hopes. O’ my mind, I try to instruct you every moment, (but instead of abandoning desires and hopes), you forsake the Lord and entangle yourself with others.
“ਛਛਾ ਇਹੈ ਛਤ੍ਰਪਤਿ ਪਾਸਾ ॥
CHHACHHA: The Sovereign Lord of the Universe is here with you.
ਛਕਿ ਕਿ ਨ ਰਹਹੁ ਛਾਡਿ ਕਿ ਨ ਆਸਾ ॥
Why are you so unhappy? Why don’t you abandon your desires?
ਰੇ ਮਨ ਮੈ ਤਉ ਛਿਨ ਛਿਨ ਸਮਝਾਵਾ ॥
O my mind, each and every moment I try to instruct you,
ਤਾਹਿ ਛਾਡਿ ਕਤ ਆਪੁ ਬਧਾਵਾ ॥੧੩॥
but you forsake Him, and entangle yourself with others. ||13||”
Stanza 14 uses the alphabet “jejja’’ or “J.” Bhagat Kabir Ji says if one burns his body while still alive (i.e. he burns off all his worldly desires and hopes which bind him to the world).
Such a person burns off his youthful passions and begins to walk on the Right Path.
As he further burns off his desire to acquire or to cling on to his own wealth and burns off all desires to covet the wealth of others, and as such desires get fully burnt, he is then blessed to see the Divine Lord within himself.
“ਜਜਾ ਜਉ ਤਨ ਜੀਵਤ ਜਰਾਵੈ ॥
JAJJA: If someone burns his body while he is still alive,
ਜੋਬਨ ਜਾਰਿ ਜੁਗਤਿ ਸੋ ਪਾਵੈ ॥
and burns away the desires of his youth, then he finds the right way.
ਅਸ ਜਰਿ ਪਰ ਜਰਿ ਜਰਿ ਜਬ ਰਹੈ ॥
When he burns his desire for his own wealth, and that of others,
ਤਬ ਜਾਇ ਜੋਤਿ ਉਜਾਰਉ ਲਹੈ ॥੧੪॥
then he finds the Divine Light. ||14||”
Stanza 15 uses the alphabet “Jhajha.’’
Bhagat Ji says the mortal gets entangled in this world and does not know how to extricate himself. He does nothing as he is overwhelmed by the sheer degree of his entanglement. Such inaction is not pleasing to the Lord and wins no Approval.
Bhagat Ji says one should not speak utter nonsense (i.e. being ignorant as the True cause of his miseries). Such actions will only result in strife and disputes which will fuel even more strife and mysteries.
“ਝਝਾ ਉਰਝਿ ਸੁਰਝਿ ਨਹੀ ਜਾਨਾ ॥
JHAJHA: You are entangled in the world, and you do not know how to get untangled.
ਰਹਿਓ ਝਝਕਿ ਨਾਹੀ ਪਰਵਾਨਾ ॥
You hold back in fear, and are not approved by the Lord.
ਕਤ ਝਖਿ ਝਖਿ ਅਉਰਨ ਸਮਝਾਵਾ ॥
Why do you talk such nonsense, trying to convince others?
ਝਗਰੁ ਕੀਏ ਝਗਰਉ ਹੀ ਪਾਵਾ ॥੧੫॥
Stirring up arguments, you shall only obtain more arguments. ||15||”
Using the alphabet “Nyanya” in Stanza 16, Bhagat Ji says, He dwells near you, within your very heart. Why forsake Him and go far away from Him? You may search the entire world for Him, but you will only find him within yourself.
“ਞੰਞਾ ਨਿਕਟਿ ਜੁ ਘਟ ਰਹਿਓ ਦੂਰਿ ਕਹਾ ਤਜਿ ਜਾਇ ॥
NYANYA: He dwells near you, deep within your heart; why do you leave Him and go far away?
ਜਾ ਕਾਰਣਿ ਜਗੁ ਢੂਢਿਅਉ ਨੇਰਉ ਪਾਇਅਉ ਤਾਹਿ ॥੧੬॥
I searched the whole world for Him, but I found Him near myself. ||16||”
Stanza 17 uses the alphabet “Tatta.” It is indeed such a difficult path and to find Him within your own heart. But you must make an effort to open the spiritual Door (of the Daswa Duar) and to enter His Palace. As you are ushered there (by His Grace) and you are blessed to behold the Eternal One, you shall never slip nor wander anywhere else again.
“ਟਟਾ ਬਿਕਟ ਘਾਟ ਘਟ ਮਾਹੀ ॥
TATTA: It is such a difficult path, to find Him within your own heart.
ਖੋਲਿ ਕਪਾਟ ਮਹਲਿ ਕਿ ਨ ਜਾਹੀ ॥
Open the doors within, and enter the Mansion of His Presence.
ਦੇਖਿ ਅਟਲ ਟਲਿ ਕਤਹਿ ਨ ਜਾਵਾ ॥
Beholding the Immovable Lord, you shall not slip and go anywhere else.
ਰਹੈ ਲਪਟਿ ਘਟ ਪਰਚਉ ਪਾਵਾ ॥੧੭॥
You shall remain firmly attached to the Lord, and your heart will be happy. ||17||”
In pada 18 the alphabet “thatha”’ is used.
Bhagat Ji says the cause of distance from the Lord is the mirage of maya. Slowly, with great difficulty, the mind is brought under control (with Naam). That deceiver maya has deceived and consumed the entire world. As I deceived (overcame) the deceiver, my mind attained peace.
“ਠਠਾ ਇਹੈ ਦੂਰਿ ਠਗ ਨੀਰਾ ॥
T’HAT’HA: Keep yourself far away from this mirage.
ਨੀਠਿ ਨੀਠਿ ਮਨੁ ਕੀਆ ਧੀਰਾ ॥
With great difficulty, I have calmed my mind.
ਜਿਨਿ ਠਗਿ ਠਗਿਆ ਸਗਲ ਜਗੁ ਖਾਵਾ ॥
That cheater, who cheated and devoured the whole world –
ਸੋ ਠਗੁ ਠਗਿਆ ਠਉਰ ਮਨੁ ਆਵਾ ॥੧੮॥
I have cheated that cheater, and my mind is now at peace. ||18||”
Bhagat Ji uses the alphabet “dadda” in Stanza 19. When fear of breaching God’s Hukam wells up in you, all worldly fears depart. All other fears get absorbed into this fear of God. If one is scared to immerse himself in the fear of God, then other worldly fears cling to him. As he becomes fearless in the fear of God, all fears of the world flee from his heart.
“ਡਡਾ ਡਰ ਉਪਜੇ ਡਰੁ ਜਾਈ ॥
DADDA: When the Fear of God wells up, other fears depart
ਤਾ ਡਰ ਮਹਿ ਡਰੁ ਰਹਿਆ ਸਮਾਈ ॥
Other fears are absorbed into that Fear.
ਜਉ ਡਰ ਡਰੈ ਤ ਫਿਰਿ ਡਰੁ ਲਾਗੈ ॥
When one rejects the Fear of God, then other fears cling to him.”
ਨਿਡਰ ਹੂਆ ਡਰੁ ਉਰ ਹੋਇ ਭਾਗੈ ॥੧੯॥
But if he becomes fearless, the fears of his heart run away. ||19||”
Stanza 20 uses the word “dhadha.’’
He is near, why search for Him in other places? Such a search exhausts you and your life breath runs out without any success in your search.
As I rose higher in my spirituality and searched for Him (within myself), I focused on Him. He was within the fortress (of my mind), a fortress He had created Himself.
“ਢਢਾ ਢਿਗ ਢੂਢਹਿ ਕਤ ਆਨਾ ॥
DHADHA: Why do you search in other directions?
ਢੂਢਤ ਹੀ ਢਹਿ ਗਏ ਪਰਾਨਾ ॥
Searching for Him like this, the breath of life runs out.
ਚੜਿ ਸੁਮੇਰਿ ਢੂਢਿ ਜਬ ਆਵਾ ॥
When I returned after climbing the mountain,
ਜਿਹ ਗੜੁ ਗੜਿਓ ਸੁ ਗੜ ਮਹਿ ਪਾਵਾ ॥੨੦॥
I found Him in the fortress – the fortress which He Himself made. ||20||”
Stanza 21 uses the alphabet “Naanaa.’’
On the Spiritual Path, the warrior should never yield (to maya) and should press on. He should neither surrender nor retreat. Blessed is the birth of such a person who conquers one’s (ego) and renounces the many (attractions of maya).
“ਣਾਣਾ ਰਣਿ ਰੂਤਉ ਨਰ ਨੇਹੀ ਕਰੈ ॥
NANNA: The warrior who fights on the battle-field should keep up and press on.
ਨਾ ਨਿਵੈ ਨਾ ਫੁਨਿ ਸੰਚਰੈ ॥
He should not yield, and he should not retreat.
ਧੰਨਿ ਜਨਮੁ ਤਾਹੀ ਕੋ ਗਣੈ ॥
Blessed is the coming of one
ਮਾਰੈ ਏਕਹਿ ਤਜਿ ਜਾਇ ਘਣੈ ॥੨੧॥
who conquers the one and renounces the many. ||21|”
Stanza 22 uses the alphabet “tattaa.”
The world ocean is impassable and cannot be crossed over. Thus, the body remains embroiled in the three worlds (the physical Universe). When, however, the three worlds remain contained in the body (i.e. material influences of maya no longer distract him), then the individual Essence merges with the Essence of Reality (Divine Essence) and one merges with the True Lord.
“ਤਤਾ ਅਤਰ ਤਰਿਓ ਨਹ ਜਾਈ ॥
TATTA: The impassable world-ocean cannot be crossed over;
ਤਨ ਤ੍ਰਿਭਵਣ ਮਹਿ ਰਹਿਓ ਸਮਾਈ ॥
the body remains embroiled in the three worlds.
ਜਉ ਤ੍ਰਿਭਵਣ ਤਨ ਮਾਹਿ ਸਮਾਵਾ ॥
But when the Lord of the three worlds enters into the body,
ਤਉ ਤਤਹਿ ਤਤ ਮਿਲਿਆ ਸਚੁ ਪਾਵਾ ॥੨੨॥
then one’s essence merges with the essence of reality, and the True Lord is attained. ||22||”
Bhagat Ji uses the alphabet “Tathaa’’ in stanza 23.
Bhagat Ji says He is Unfathomable and His depths can never be fathomed or measured. He is Unfathomable, while this mind and body is impermanent and perishable. On the physical level, the mortal builds a dwelling on some tiny space. On the spiritual level, he tries to support the unsteady mind and perishable body without any pillars (of Naam).
In Sukhmani Sahib, Guru Ji says:
“ਜਿਉ ਮੰਦਰ ਕਉ ਥਾਮੈ ਥੰਮਨੁ ॥
Jio mandar kao thamai thamman
(As a palace is supported by its pillars)”
ਤਿਉ ਗੁਰ ਕਾ ਸਬਦੁ ਮਨਹਿ ਅਸਥੰਮਨੁ ॥
Tio Gur ka Shabad maneh asthamman
(so does the Guru’s Word support the mind.” (Ang 282)
“ਥਥਾ ਅਥਾਹ ਥਾਹ ਨਹੀ ਪਾਵਾ ॥
T’HAT’HA: He is Unfathomable; His depths cannot be fathomed.
ਓਹੁ ਅਥਾਹ ਇਹੁ ਥਿਰੁ ਨ ਰਹਾਵਾ ॥
He is Unfathomable; this body is impermanent, and unstable.
ਥੋੜੈ ਥਲਿ ਥਾਨਕ ਆਰੰਭੈ ॥
The mortal builds his dwelling upon this tiny space;
ਬਿਨੁ ਹੀ ਥਾਭਹ ਮੰਦਿਰੁ ਥੰਭੈ ॥੨੩॥
without any pillars, he wishes to support a mansion. ||23||”
In stanza 24, the alphabet “daddaa’’ is used.
Whatever is seen is perishable. Contemplate the Unseen One (Nirankar Ji). As the key (of Naam) is applied to the Tenth Gate (Daswa Duar), then the Blessed Vision of the Merciful Lord is seen.
“ਦਦਾ ਦੇਖਿ ਜੁ ਬਿਨਸਨਹਾਰਾ ॥
DADDA: Whatever is seen shall perish.
ਜਸ ਅਦੇਖਿ ਤਸ ਰਾਖਿ ਬਿਚਾਰਾ ॥
Contemplate the One who is unseen.
ਦਸਵੈ ਦੁਆਰਿ ਕੁੰਚੀ ਜਬ ਦੀਜੈ ॥
When the key is inserted in the Tenth Gate,
ਤਉ ਦਇਆਲ ਕੋ ਦਰਸਨੁ ਕੀਜੈ ॥੨੪॥
then the Blessed Vision of the Merciful Lord’s Darshan is seen. ||24||”
Stanza 25 uses the alphabet “Thadha.’’
As one rises from the depths of spirituality (ardeh) to the highest realms (urdeh), everything gets resolved. He dwells in the lower regions and the higher ones too. As one leaves his base nature and reaches spiritual heights, then his humility (ardeh) unites him with the Highest (urdeh) and peace is obtained.
“ਧਧਾ ਅਰਧਹਿ ਉਰਧ ਨਿਬੇਰਾ ॥
DHADHA: When one ascends from the lower realms of the earth to the higher realms of the heavens, then everything is resolved.
ਅਰਧਹਿ ਉਰਧਹ ਮੰਝਿ ਬਸੇਰਾ ॥
The Lord dwells in both the lower and higher worlds.
ਅਰਧਹ ਛਾਡਿ ਉਰਧ ਜਉ ਆਵਾ ॥
Leaving the earth, the soul ascends to the heavens;
ਤਉ ਅਰਧਹਿ ਉਰਧ ਮਿਲਿਆ ਸੁਖ ਪਾਵਾ ॥੨੫॥
then, the lower and higher join together, and peace is obtained. ||25||”
In Stanza 26, Bhagat Ji uses the alphabet “nanaa” or “n.”
Bhagat Ji says the days and nights pass by in His search for the Lord. Looking out for Him, my eyes are bloodshot. Searching, searching when He is finally found, then the seeker and the Divine Object of his search merge into One.
“ਨੰਨਾ ਨਿਸਿ ਦਿਨੁ ਨਿਰਖਤ ਜਾਈ ॥
NANNA: The days and nights go by; I am looking for the Lord.
ਨਿਰਖਤ ਨੈਨ ਰਹੇ ਰਤਵਾਈ ॥
Looking for Him, my eyes have become blood-shot.
ਨਿਰਖਤ ਨਿਰਖਤ ਜਬ ਜਾਇ ਪਾਵਾ ॥
After looking and looking, when He is finally found,
ਤਬ ਲੇ ਨਿਰਖਹਿ ਨਿਰਖ ਮਿਲਾਵਾ ॥੨੬॥
then the one who was looking merges into the One who was looked for. ||26||”
In Stanza 27, the alphabet “pappa’’ is used. He is Limitless. His Limits cannot be found. I attune my consciousness with His Supreme Light. One who controls the five senses, rises above both sin and virtue (and merges into His Hukam, the Lord Himself).
“ਪਪਾ ਅਪਰ ਪਾਰੁ ਨਹੀ ਪਾਵਾ ॥
PAPPA: He is limitless; His limits cannot be found.
ਪਰਮ ਜੋਤਿ ਸਿਉ ਪਰਚਉ ਲਾਵਾ ॥
I have attuned myself to the Supreme Light.
ਪਾਂਚਉ ਇੰਦ੍ਰੀ ਨਿਗ੍ਰਹ ਕਰਈ ॥
One who controls his five senses
ਪਾਪੁ ਪੁੰਨੁ ਦੋਊ ਨਿਰਵਰਈ ॥੨੭॥
rises above both sin and virtue. ||27||”
Alphabet “faffa” is used in Stanza 28. In the spiritual field, as fruity Enlightenment is given, there is no flower needed as in the physical world. As one reflects on that, a slice of that fruit (Bani, Shabad), he is not consigned to reincarnation. That Fruit (of Enlightenment) pierces through all bodies (i.e. goes beyond the physical forms and sees the Reality within, driving the form).
“ਫਫਾ ਬਿਨੁ ਫੂਲਹ ਫਲੁ ਹੋਈ ॥
FAFFA: Even without the flower, the fruit is produced.
ਤਾ ਫਲ ਫੰਕ ਲਖੈ ਜਉ ਕੋਈ ॥
One who looks at a slice of that fruit
ਦੂਣਿ ਨ ਪਰਈ ਫੰਕ ਬਿਚਾਰੈ ॥
and reflects on it, will not be consigned to reincarnation.
ਤਾ ਫਲ ਫੰਕ ਸਭੈ ਤਨ ਫਾਰੈ ॥੨੮॥
A slice of that fruit slices all bodies. ||28||”
Bhagat Ji uses the alphabet “babba” in stanza 29. When one drop blends into another drop, these drops cannot be separated again. Because the Lord’s slave holds tight to his meditation, and as you bind yourself to Him, He cares for you as His own.
“ਬਬਾ ਬਿੰਦਹਿ ਬਿੰਦ ਮਿਲਾਵਾ ॥
BABBA: When one drop blends with another drop,
ਬਿੰਦਹਿ ਬਿੰਦਿ ਨ ਬਿਛੁਰਨ ਪਾਵਾ ॥
then these drops cannot be separated again.
ਬੰਦਉ ਹੋਇ ਬੰਦਗੀ ਗਹੈ ॥
Become the Lord’s slave, and hold tight to His meditation.
ਬੰਦਕ ਹੋਇ ਬੰਧ ਸੁਧਿ ਲਹੈ ॥੨੯॥
If you turn your thoughts to the Lord, the Lord will take care of you like a relative. ||29||”
Stanza 30 uses the alphabet “bhabba.’’ The world “bhed” can mean “to pierce’’ or “mystery” depending on its context.
When the veil of doubt is pierced, Union is achieved. Now, I have shattered all fears and have sure faith (in God, Naam). I used to think He was outside, but I now know He is within me. As I grasped His Mystery, I recognised the King of all worlds.
“ਭਭਾ ਭੇਦਹਿ ਭੇਦ ਮਿਲਾਵਾ ॥
BHABHA: When doubt is pierced, union is achieved.
ਅਬ ਭਉ ਭਾਨਿ ਭਰੋਸਉ ਆਵਾ ॥
I have shattered my fear, and now I have come to have faith.
ਜੋ ਬਾਹਰਿ ਸੋ ਭੀਤਰਿ ਜਾਨਿਆ ॥
I thought that He was outside of me, but now I know that He is within me.
ਭਇਆ ਭੇਦੁ ਭੂਪਤਿ ਪਹਿਚਾਨਿਆ ॥੩੦॥
When I came to understand this mystery, then I recognized the Lord. ||30|”
Alphabet “mamma” or “m” is used in stanza 31. As one clings to the Divine Source – the mool – the Jote Saroop within, the mind gets satisfied. Only those who have experienced this mystery will understand their mind i.e. that the Lord resides in their minds at the “Daswa Duar. One should never delay in uniting with the Divine Source in his mind. One who is delightfully immersed in such Union obtains the True Lord.
“ਮਮਾ ਮੂਲ ਗਹਿਆ ਮਨੁ ਮਾਨੈ ॥
MAMMA: Clinging to the source, the mind is satisfied.
ਮਰਮੀ ਹੋਇ ਸੁ ਮਨ ਕਉ ਜਾਨੈ ॥
One who knows this mystery understands his own mind.
ਮਤ ਕੋਈ ਮਨ ਮਿਲਤਾ ਬਿਲਮਾਵੈ ॥
Let no one delay in uniting his mind.
ਮਗਨ ਭਇਆ ਤੇ ਸੋ ਸਚੁ ਪਾਵੈ ॥੩੧॥
Those who obtain the True Lord are immersed in delight. ||31||”
Stanza 32 continues with the alphabet “mamaa.’’ The true occupation of the mortal should be within his mind. As his mind is disciplined and conquered, perfection is achieved. Only the Divinity in the mind can overpower the base mind. Bhagat Kabir Ji says, I have never met anything like the mind.
“ਮਮਾ ਮਨ ਸਿਉ ਕਾਜੁ ਹੈ ਮਨ ਸਾਧੇ ਸਿਧਿ ਹੋਇ ॥
MAMMA: The mortal’s business is with his own mind; one who disciplines his mind attains perfection.
ਮਨ ਹੀ ਮਨ ਸਿਉ ਕਹੈ ਕਬੀਰਾ ਮਨ ਸਾ ਮਿਲਿਆ ਨ ਕੋਇ ॥੩੨॥
Only the mind can deal with the mind; says Kabeer, I have not met anything like the mind. ||32||”
The alphabet “mamma”’ is further discussed in stanza 33. This mind is maya and (at its highest perch), is also the Blissful Lord Himself. The mind is the life force of the five elements (which make up the gross body).
When the base mind is channeled upwards towards Enlightenment and the Divine, it can describe the secrets of the three worlds (the Universe).
“ਇਹੁ ਮਨੁ ਸਕਤੀ ਇਹੁ ਮਨੁ ਸੀਉ ॥
This mind is Shakti; this mind is Shiva.
ਇਹੁ ਮਨੁ ਪੰਚ ਤਤ ਕੋ ਜੀਉ ॥
This mind is the life of the five elements.
ਇਹੁ ਮਨੁ ਲੇ ਜਉ ਉਨਮਨਿ ਰਹੈ ॥
When this mind is channeled, and guided to enlightenment,
ਤਉ ਤੀਨਿ ਲੋਕ ਕੀ ਬਾਤੈ ਕਹੈ ॥੩੩॥
it can describe the secrets of the three worlds. ||33||”
Stanza 34 uses the alphabet “yayya.’’ If you are wise then destroy your evil mindedness and bring under control your entire body – village. As you engage in this battle to subjugate your body and mind (with Naam), and you do not run away, you will truly be a spiritual warrior and hero.
“ਯਯਾ ਜਉ ਜਾਨਹਿ ਤਉ ਦੁਰਮਤਿ ਹਨਿ ਕਰਿ ਬਸਿ ਕਾਇਆ ਗਾਉ ॥
YAYYA: If you know anything, then destroy your evil-mindedness, and subjugate the body-village.
ਰਣਿ ਰੂਤਉ ਭਾਜੈ ਨਹੀ ਸੂਰਉ ਥਾਰਉ ਨਾਉ ॥੩੪॥
When you are engaged in the battle, don’t run away; then, you shall be known as a spiritual hero. ||34||”
Stanza 35 uses the alphabets “raraa’’ or “r.’’ I found all worldly taste to be tasteless (i.e. I detached myself from worldliness). As I removed all worldly tastes, I recognised the Divine relish (of Naam). I have now abandoned all worldly tastes and the taste of the Divine Naam has poured in. As I drank in the Divine Essence of Naam, all worldly tastes were no longer pleasing to me.
“ਰਾਰਾ ਰਸੁ ਨਿਰਸ ਕਰਿ ਜਾਨਿਆ ॥
RARRA: I have found tastes to be tasteless.
ਹੋਇ ਨਿਰਸ ਸੁ ਰਸੁ ਪਹਿਚਾਨਿਆ ॥
Becoming tasteless, I have realized that taste.
ਇਹ ਰਸ ਛਾਡੇ ਉਹ ਰਸੁ ਆਵਾ ॥
Abandoning these tastes, I have found that taste.
ਉਹ ਰਸੁ ਪੀਆ ਇਹ ਰਸੁ ਨਹੀ ਭਾਵਾ ॥੩੫॥
Drinking in that taste, this taste is no longer pleasing. ||35||”
Stanza 36 uses the alphabet “lalla’’ or “L.”
One should have a single minded focus on the Lord, in his mind. He should not yearn for any other and he shall attain the Supreme Truth. As the single minded focus is now centered with sincere love, you will obtain (meet) the Lord and be absorbed in His Feet (Bani, Naam).
“ਲਲਾ ਐਸੇ ਲਿਵ ਮਨੁ ਲਾਵੈ ॥
LALLA: Embrace such love for the Lord in your mind,
ਅਨਤ ਨ ਜਾਇ ਪਰਮ ਸਚੁ ਪਾਵੈ ॥
that you shall not have to go to any other; you shall attain the supreme truth.
ਅਰੁ ਜਉ ਤਹਾ ਪ੍ਰੇਮ ਲਿਵ ਲਾਵੈ ॥
And if you embrace love and affection for Him there,
ਤਉ ਅਲਹ ਲਹੈ ਲਹਿ ਚਰਨ ਸਮਾਵੈ ॥੩੬॥
then you shall obtain the Lord; obtaining Him, you shall be absorbed in His Feet. ||36||”
Bhagat Ji uses the alphabet “wawwa” or “w” in stanza 37.
One should repeatedly dwell upon the Lord (recite His Name). As you dwell upon Him, reflect upon Him, no defeat can come to you. I adore those children of the Lord, who sing His praises. As He meets them all are blessed to know the Sublime, Divine Truths.
“ਵਵਾ ਬਾਰ ਬਾਰ ਬਿਸਨ ਸਮ੍ਹਾਰਿ ॥
WAWA: Time and time again, dwell upon the Lord.
ਬਿਸਨ ਸੰਮ੍ਹਾਰਿ ਨ ਆਵੈ ਹਾਰਿ ॥
Dwelling upon the Lord, defeat shall not come to you.
ਬਲਿ ਬਲਿ ਜੇ ਬਿਸਨਤਨਾ ਜਸੁ ਗਾਵੈ ॥
I am a sacrifice, a sacrifice to those who sing the praises of the Saints, the sons of the Lord.
ਵਿਸਨ ਮਿਲੇ ਸਭ ਹੀ ਸਚੁ ਪਾਵੈ ॥੩੭॥
Meeting the Lord, total Truth is obtained. ||37||”
In stanza 38, the alphabet “wawwa’’ is used again. Know that by knowing Him, the mortal becomes like Him. When the Lord blends you with Himself, such Union is beyond the fathom of anyone (of ordinary mortals).
“ਵਾਵਾ ਵਾਹੀ ਜਾਨੀਐ ਵਾ ਜਾਨੇ ਇਹੁ ਹੋਇ ॥
WAWA: Know Him. By knowing Him, this mortal becomes Him.
ਇਹੁ ਅਰੁ ਓਹੁ ਜਬ ਮਿਲੈ ਤਬ ਮਿਲਤ ਨ ਜਾਨੈ ਕੋਇ ॥੩੮॥
When this soul and that Lord are blended, then, having been blended, they cannot be known separately. ||38||”
The alphabet “sassa’’ or “s” is used in stanza 39. The mind should be perfected in a sublime, decent way (not by manhath methods). Restrain your mind from thinking thoughts that merely please your selfish heart. As love wells in your heart for the Divine One, you will receive Enlightenment that the Lord King of the three worlds (the Universe) is pervading perfectly everywhere.
“ਸਸਾ ਸੋ ਨੀਕਾ ਕਰਿ ਸੋਧਹੁ ॥
SASSA: Discipline your mind with sublime perfection.
ਘਟ ਪਰਚਾ ਕੀ ਬਾਤ ਨਿਰੋਧਹੁ ॥
Refrain from that talk which attracts the heart.
ਘਟ ਪਰਚੈ ਜਉ ਉਪਜੈ ਭਾਉ ॥
The heart is attracted, when love wells up.
ਪੂਰਿ ਰਹਿਆ ਤਹ ਤ੍ਰਿਭਵਣ ਰਾਉ ॥੩੯॥
The King of the three worlds is perfectly pervading and permeating there. ||39||”
In Stanza 40, the alphabet “khakha”’ is used. If one seeks Him and succeeds in finding Him, such a one will not be born again (freed from the cycle of births and deaths). In the search for Him as one reflects upon Him and is blessed with Understanding, he crosses over the world ocean in an instant.
“ਖਖਾ ਖੋਜਿ ਪਰੈ ਜਉ ਕੋਈ ॥
KHAKHA: Anyone who seeks Him,
ਜੋ ਖੋਜੈ ਸੋ ਬਹੁਰਿ ਨ ਹੋਈ ॥
and by seeking Him, finds Him, shall not be born again.
ਖੋਜ ਬੂਝਿ ਜਉ ਕਰੈ ਬੀਚਾਰਾ ॥
When someone seeks Him, and comes to understand and contemplate Him,
ਤਉ ਭਵਜਲ ਤਰਤ ਨ ਲਾਵੈ ਬਾਰਾ ॥੪੦॥
then he crosses over the terrifying world-ocean in an instant. ||40||”
Stanza 41 uses the alphabet “s” “sassa” again. As the bride soul (jeev isteri) prepares her marital bed for Union with the Divine Lord, all her anxieties are truly dispelled. She renounces the shallow joys of the world and is blessed with Supreme Delight. Only then can she be called a true soul bride and He is known as her True Husband Lord.
“ਸਸਾ ਸੋ ਸਹ ਸੇਜ ਸਵਾਰੈ ॥
SASSA: The bed of the soul-bride is adorned by her Husband Lord;
ਸੋਈ ਸਹੀ ਸੰਦੇਹ ਨਿਵਾਰੈ ॥
her skepticism is dispelled.
ਅਲਪ ਸੁਖ ਛਾਡਿ ਪਰਮ ਸੁਖ ਪਾਵਾ ॥
Renouncing the shallow pleasures of the world, she obtains the supreme delight.
ਤਬ ਇਹ ਤ੍ਰੀਅ ਓੁਹੁ ਕੰਤੁ ਕਹਾਵਾ ॥੪੧॥
Then, she is the soul-bride; He is called her Husband Lord. ||41||”
Stanza 42 uses the alphabet “haha’’ or “H.” Although He Truly Exists, yet mortals do not know about Him. When His Reality, His Divine Existence is known or realised, the mind gets pleased and is appeased. Of course, He does Exist. If anyone truly accepts this Truth, such realisation is so overpowering that the mortal understands that only He Exists and the mortal (his sense of separateness) is no more.
“ਹਾਹਾ ਹੋਤ ਹੋਇ ਨਹੀ ਜਾਨਾ ॥
HAHA: He exists, but He is not known to exist.
ਜਬ ਹੀ ਹੋਇ ਤਬਹਿ ਮਨੁ ਮਾਨਾ ॥
When He is known to exist, then the mind is pleased and appeased.
ਹੈ ਤਉ ਸਹੀ ਲਖੈ ਜਉ ਕੋਈ ॥
Of course the Lord exists, if one could only understand Him.
ਤਬ ਓਹੀ ਉਹੁ ਏਹੁ ਨ ਹੋਈ ॥੪੨॥
Then, He alone exists, and not this mortal being. ||42||”
Stanza 43 tells us about the nature of ordinary mortals. Everyone tries to acquire something and says “I will take this, this is mine.’’ This sense of wanting to possess things of maya leads to terrible pain. If however, one centers his loving focus on the Lord of all maya, all pain and sorrow departs and he obtains True Peace.
“ਲਿੰਉ ਲਿੰਉ ਕਰਤ ਫਿਰੈ ਸਭੁ ਲੋਗੁ ॥
Everyone goes around saying, “I’ll take this, and I’ll take that”.
ਤਾ ਕਾਰਣਿ ਬਿਆਪੈ ਬਹੁ ਸੋਗੁ ॥
Because of that, they suffer in terrible pain.
ਲਖਿਮੀ ਬਰ ਸਿਉ ਜਉ ਲਿਉ ਲਾਵੈ ॥
When someone comes to love the Lord of Lakhshmi,
ਸੋਗੁ ਮਿਟੈ ਸਭ ਹੀ ਸੁਖ ਪਾਵੈ ॥੪੩॥
his sorrow departs, and he obtains total peace. ||43||”
Stanza 44 uses the alphabet “khakke’’ or “k.’’ Bhagat Ji says countless ones have wasted their lives and perished. Despite being plundered and wasting away, yet they do not remember the Lord. It is still not too late. If one even now realises the transitory nature of the world, and restrains his wandering mind, he can be reunited with His Divine Source and be placed in a Permanent Home.
“ਖਖਾ ਖਿਰਤ ਖਪਤ ਗਏ ਕੇਤੇ ॥
KHAKHA: Many have wasted their lives, and then perished.
ਖਿਰਤ ਖਪਤ ਅਜਹੂੰ ਨਹ ਚੇਤੇ ॥
Wasting away, they do not remember the Lord, even now.
ਅਬ ਜਗੁ ਜਾਨਿ ਜਉ ਮਨਾ ਰਹੈ ॥
But if someone, even now, comes to know the transitory nature of the world and restrain his mind,
ਜਹ ਕਾ ਬਿਛੁਰਾ ਤਹ ਥਿਰੁ ਲਹੈ ॥੪੪॥
he shall find his permanent home, from which he was separated. ||44||”
Stanza 45 is the concluding pada. Bhagat Ji says although one may string together the 52 alphabets in various ways, such words and sentences do not help in any way in recognising/realising the One Lord. It is only the Shabad, the Divine Revelations, which can help to do so and Bhagat Kabir Ji speaks of such Truths, Revelations which are Eternal. A true religious scholar would use such Shabads to get inner Enlightenment. Unfortunately, the learned scholars concern themselves with letters of worldliness. Unlike the Truly Spiritual person who would concern himself with reflection on the Essence of reality (God, Naam). As the inner being receives such wisdom, he alone comes to Understand the Divine reality and the Essence of things (i.e. God is the real Doer and is present throughout the Universe).
“ਬਾਵਨ ਅਖਰ ਜੋਰੇ ਆਨਿ ॥
The fifty-two letters have been joined together.
ਸਕਿਆ ਨ ਅਖਰੁ ਏਕੁ ਪਛਾਨਿ ॥
But people cannot recognize the One Word of God.
ਸਤ ਕਾ ਸਬਦੁ ਕਬੀਰਾ ਕਹੈ ॥
Kabeer speaks the Shabad, the Word of Truth.
ਪੰਡਿਤ ਹੋਇ ਸੁ ਅਨਭੈ ਰਹੈ ॥
One who is a Pandit, a religious scholar, must remain fearless.
ਪੰਡਿਤ ਲੋਗਹ ਕਉ ਬਿਉਹਾਰ ॥
It is the business of the scholarly person to join letters.
ਗਿਆਨਵੰਤ ਕਉ ਤਤੁ ਬੀਚਾਰ ॥
The spiritual person contemplates the essence of reality.
ਜਾ ਕੈ ਜੀਅ ਜੈਸੀ ਬੁਧਿ ਹੋਈ ॥
According to the wisdom within the mind,
ਕਹਿ ਕਬੀਰ ਜਾਨੈਗਾ ਸੋਈ ॥੪੫॥
says Kabeer, so does one come to understand. ||45||.”
Gurfateh
Manjeet Singh
May 12, 2023.
