Menghe Shabads

Sangat jee if you could made this thread deadicated to menghe banNee (difficult shabads) so we can get a better understanding of GurbaNee.

Here's one written by Bhagt Kabeer Jee
Bhai Kulbir Singh jee has done his vichar on it before, i have put the vichar below the shabad.

ਆਸਾ||
ਫੀਲੁਰਬਾਬੀਬਲਦੁਪਖਾਵਜਕਊਆਤਾਲਬਜਾਵੈ||
The elephant is the guitar player, the ox is the drummer, and the crow plays the cymbals.
ਪਹਿਰਿਚੋਲਨਾਗਦਹਾਨਾਚੈਭੈਸਾਭਗਤਿਕਰਾਵੈ||੧||
Putting on the skirt, the donkey dances around, and the water buffalo performs devotional worship.
ਰਾਜਾਰਾਮਕਕਰੀਆਬਰੇਪਕਾਏ||
The Lord, the King, has cooked the cakes of ice,
ਕਿਨੈਬੂਝਨਹਾਰੈਖਾਏ||੧||ਰਹਾਉ||
but only the rare man of understanding eats them.
ਬੈਠਿਸਿੰਘੁਘਰਿਪਾਨਲਗਾਵੈਘੀਸਗਲਉਰੇਲਿਆਵੈ||
Sitting in his den, the lion prepares the betel leaves, and the muskrat brings the betel nuts
ਘਰਿਘਰਿਮੁਸਰੀਮੰਗਲੁਗਾਵਹਿਕਛੂਆਸੰਖੁਬਜਾਵੈ||੨||
Going from house to house, the mouse sings the songs of joy, and the turtle blows on the conch-shell
ਬੰਸਕੋਪੂਤੁਬੀਆਹਨਚਲਿਆਸੁਇਨੇਮੰਡਪਛਾਏ||
The son of the sterile woman goes to get married, and the golden canopy is spread out for him.
ਰੂਪਕੰਨਿਆਸੁੰਦਰਿਬੇਧੀਸਸੈਸਿੰਘਗੁਨਗਾਏ||੩||
He marries a beautiful and enticing young woman; the rabbit and the lion sing their praises.
ਕਹਤਕਬੀਰਸੁਨਹੁਰੇਸੰਤਹੁਕੀਟੀਪਰਬਤੁਖਾਇਆ||
Says Kabeer, listen, O Saints - the ant has eaten the mountain
ਕਛੂਆਕਹੈਅੰਗਾਰਭਿਲੋਰਉਲੂਕੀਸਬਦੁਸੁਨਾਇਆ||੪||੬||
The turtle says, ""I need a burning coal, also."" Listen to this mystery of the Shabad

================================
In my humble opinion, the mystery of this shabad opens up in the following pankiti:

Kehat Kabir, suno re Santo, Keeti parbat khaaiya||
(Bhagat jee says, addressing to the saints, that an ant has eaten up a mountain)


It is very hard if not impossible for an ant to eat a mountain. Bhagat Kabir jee is using this metaphor to describe how prodigious it was for an ordinary person like him to have attained Vaheguru.

To explain the impossibility or hardness of what he had attained he gives a number of examples. He says that that his mann (mind) that was like lazy like an elephant, ox and evil like a crow; and stupid and dirty like a donkey has changed so much. His elephant like mann is now playing the Rabaab (a string musical instrument), oxen like mann is playing drum and his crow like greedy mann has given up old habits and is now playing taal. His donkey like mann that was utterly stupid and unskilful is now absorbed in the mystical dance i.e. is absorbed in naam and his clueless buffalo like mann is doing devotional worship.

His Mann that was sour as akk (a very sour plant in India) has now become sweeter than a mango (barae pakaaye). Only the fortunate ones can reach this stage. (Rahao).

His lion like mann that was not getting tamed in any way and was running around wild has now become so obedient and nice that it is serving me food at home and always stays at my service. His tortoise like mann that used to flee from Satsangat now loves to stay in Satsangat. (2)

His mann that used to be son of maaiya (bans ko poot) has now shed maaiya and has got married to gurmukhi nature i.e has adopted good gurmukhi temperament. (3).

In the end Kabir jee wraps up the shabad saying that his mann has achieved the impossible i.e. Vaheguru. Keeti parbat khaaiya. Now his tortoise like mann wants angaar (warmness of Naam) as opposed to being shy from others and staying away from sangat and in water.

It is hard to translate this shabad in English. I apologise for numerous mistakes I have made in attempting to translate the Mahaavaak of Mahapurakh Bhagat Siri Kabir jee.

Daas,
Kulbir Singh

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾ
ਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ

ਕਬੀਰਕੀਚੜਿਆਟਾਗਿਰਿਪਰਿਆਕਿਛੂਨਆਇਓਹਾਥ||
kabeer keecharr aattaa gir pariaa kishhoo n aaeiou haathh ||
Kabeer, the flour has fallen into the mud; nothing has come into my hands.

ਪੀਸਤਪੀਸਤਚਾਬਿਆਸੋਈਨਿਬਹਿਆਸਾਥ||੨੧੫||
peesath peesath chaabiaa soee nibehiaa saathh ||215||
That which was eaten while it was being ground - that alone is of any use. ||215||
--------------


Bhagat Kabir jee must have witnessed flour falling into mud. In olden days flour was grounded at home using chakki. Many bibiyaan (or who ever uses chakki) who grounded wheat grains used to chew some of the grains while doingt so. Bhagat jee is saying that this particular person who was carrying grounded flour lost this flour when it fell in mud. He only was able to consume that much of it that he ate while grounding the grains.

This tashbeeh or alankaar or metaphor can be interpreted in a number of ways. Perhaps grains here represents our swaas. The grains or swaas that are used for simran while doing other work are useful. Once these swaas are used to do anti-Gurmat works, they are of no use, just like the flour fallen in mud is of no use.

Bhagat Kabir jee was a muskkil-pasand person i.e. his baani style is complicated. He uses a lot of riddles in his baani. Only a person who has reached his level of spirituality can understand fully his message.

Kulbir Singh

Thanks for the Shabads Vista jeeo.

The Shabad in the second post has been discussed in greater detail at the following link:

[gurmatbibek.com]

Kulbir Singh

it seems bhagat kabeer jee had great understanding that confuses us today!



ਆਸਾ ॥
Aasaa:

ਪਹਿਲਾ ਪੂਤੁ ਪਿਛੈਰੀ ਮਾਈ ॥
First, the son was born, and then, his mother.

ਗੁਰੁ ਲਾਗੋ ਚੇਲੇ ਕੀ ਪਾਈ ॥੧॥
The guru falls at the feet of the disciple. ||1||

ਏਕੁ ਅਚੰਭਉ ਸੁਨਹੁ ਤੁਮ੍ਹ੍ਹ ਭਾਈ ॥
Listen to this wonderful thing, O Siblings of Destiny!

ਦੇਖਤ ਸਿੰਘੁ ਚਰਾਵਤ ਗਾਈ ॥੧॥ ਰਹਾਉ ॥
I saw the lion herding the cows. ||1||Pause||

ਜਲ ਕੀ ਮਛੁਲੀ ਤਰਵਰਿ ਬਿਆਈ ॥
The fish of the water gives birth upon a tree.

ਦੇਖਤ ਕੁਤਰਾ ਲੈ ਗਈ ਬਿਲਾਈ ॥੨॥
I saw a cat carrying away a dog. ||2||

ਤਲੈ ਰੇ ਬੈਸਾ ਊਪਰਿ ਸੂਲਾ ॥
The branches are below, and the roots are above.

ਤਿਸ ਕੈ ਪੇਡਿ ਲਗੇ ਫਲ ਫੂਲਾ ॥੩॥
The trunk of that tree bears fruits and flowers. ||3||

ਘੋਰੈ ਚਰਿ ਭੈਸ ਚਰਾਵਨ ਜਾਈ ॥
Riding a horse, the buffalo takes him out to graze.

ਬਾਹਰਿ ਬੈਲੁ ਗੋਨਿ ਘਰਿ ਆਈ ॥੪॥
The bull is away, while his load has come home. ||4||

ਕਹਤ ਕਬੀਰ ਜੁ ਇਸ ਪਦ ਬੂਝੈ ॥
Says Kabeer, one who understands this hymn,

ਰਾਮ ਰਮਤ ਤਿਸੁ ਸਭੁ ਕਿਛੁ ਸੂਝੈ ॥੫॥੯॥੨੨॥ ਬਾਈਸ ਚਉਪਦੇ ਤਥਾ ਪੰਚਪਦੇ
and chants the Lord's Name, comes to understand everything. ||5||9||22|| 22 Chau-Padas And Panch-Padas.



because i am relying on english translation to understand this, it seems very confusing. kulbir singh veerjee has written a wonderful explanation of this a few years back, so i will quote him here (i hope this is OK veerjee!)

Quote
Kulbir Singh (from Tapoban Forum, 2007)
The English language meanings above are literal meanings only and confuses the reader instead of helping him understand Gurbani. Bhagat Kabir jee was a mushkil-pasand poet. His baani is very mehingi-baani and has very deep meanings. Many of his saloks are unsolved and only reaching his spiritual state one can understand his baani. What can we Kaljugi jeevs with meagre intelligences claim about understanding his baani. Below is a humble attempt to interpret this shabad by this insect:



ਪਹਿਲਾ ਪੂਤੁ ਪਿਛੈਰੀ ਮਾਈ ॥
Pooth means son but over here it means son of Vaheguru. The jeev-aatma is the progeny of Vaheguru and has all the qualities that Vaheguru himself has. For this reason, this pooth (son) of Vaheguru comes first and maayee i.e. maya that was created at a later time, comes pichhairee i.e. later i.e. is second in heirarchy.

ਗੁਰੁ ਲਾਗੋ ਚੇਲੇ ਕੀ ਪਾਈ ॥੧॥
Mann (mind) that is really jyot-roop or Aatma-roop is following maya and this way falling at the feet of maya. Mann being jyot-roop is the Guru or leader but it is falling at the feet of disciple or servant maya. Maya is the follower but since mann has been led astray under the influence of maya, it is following maya instead of following his jyot (aatma).


ਏਕੁ ਅਚੰਭਉ ਸੁਨਹੁ ਤੁਮ੍ਹ੍ਹ ਭਾਈ ॥
Listen to this extremely strange development O Brother.


ਦੇਖਤ ਸਿੰਘੁ ਚਰਾਵਤ ਗਾਈ ॥੧॥ ਰਹਾਉ ॥
Mann that is jyot saroop and really the king (mann Raja Sultan) is serving the agents of maya and this sight is as if a lion is serving cows by grazing them. Instead of maya serving the Mann or jeev-aatma, the things have gone other way around i.e. mann is serving maya.

ਜਲ ਕੀ ਮਛੁਲੀ ਤਰਵਰਿ ਬਿਆਈ ॥
The fish that cannot live without water has left water and given birth on a tree i.e. has started living on trees. Fish again represents jeev-aatma or mann that has left Ocean Vaheguru and taken up residence away from the Ocean on trees i.e. has been led towards maya.


ਦੇਖਤ ਕੁਤਰਾ ਲੈ ਗਈ ਬਿਲਾਈ ॥੨॥
Cat cannot take on a dog. To explain to us, how the jeev-aatma has fallen prey to a much inferior entity maya, Bhagat jee is giving us all these examples. The dog roop Jeev-aatma is being captured by the cat roop maya. Some scholars have interpreted Dog as representing santokh but I don�t know how can dog be called santokh (contentment) when we know that dog is instead known for the opposite of santokh i.e. greed. It seems better to interpret Dog as representing faithfulness to Vaheguru because dogs are known to be loyal to their owners and are not known to be santokhi. In this light, this pankiti would mean that the jeev-aatma has shed its nature of faithfulness and loyalty towards Vaheguru and has become slave to cat roop maya. Cat here represents the hunting nature of maya.

ਤਲੈ ਰੇਬੈਸਾ ਊਪਰਿ ਸੂਲਾ ॥
The jeev has uprooted his roots and has thus placed himself upside down i.e. has gone towards the way of maya.

ਤਿਸ ਕੈ ਪੇਡਿ ਲਗੇ ਫਲ ਫੂਲਾ ॥੩॥
Such tree that has roots up and branches towards the bottom will have only such deviant fruits.


ਘੋਰੈ ਚਰਿ ਭੈਸ ਚਰਾਵਨ ਜਾਈ ॥
Buffalo here represents Vaasna i.e. desires, sensuality etc and the horse represents the mann. The desires ride the mind and forces the mind to fulfill it�s demands of manmatt.

ਬਾਹਰਿ ਬੈਲੁ ਗੋਨਿ ਘਰਿ ਆਈ ॥੪॥
Bail or Oxen here represents patience and calmness of mind. The calmness of mind has left and its place has been taken by desires i.e. the jeev-aatma has moved towards maya leaving Vaheguru.

ਕਹਤ ਕਬੀਰ ਜੁ ਇਸ ਪਦ ਬੂਝੈ ॥
ਰਾਮ ਰਮਤ ਤਿਸੁ ਸਭੁ ਕਿਛੁ ਸੂਝੈ ॥੫॥੯॥੨੨॥

Siri Kabir jee is saying that whoever understands this true philosophy of life will indulge in Naam abhyaas i.e. will leave maya and move towards his father Vaheguru.

Baani is agam agaadh bodh. May Guru Sahib pardon my mistakes in interpreting baani above.

Daas,
Kulbir Singh

Are not these be called as interesting puzzles having spiritual meanings? In Punjabi language, we had a tradition of puzzles i.e. BUJHARATAAN. It seems, that is a form of poetry by Bhagat Kabeer Ji. One cannot say with certainity, what Bhagat Ji actually meant in the puzzle. In case of Puzzles, only the person who has prepared it or presented it, can tell what he wanted to say by that puzzle.

For example, there is a puzzle; "first the son, then the mother". A satisfactory answer to that was " Smoke and fire"; because smoke (masculine gender) used to appear first and then appeared the fire (femine gender); in those days; when wood was burnt in traditional furnances in the kitchen. One can imagine a new answer to this puzzle, in modern age.

Veer Ji, has explained the Shabad, with a sufficient level of satisfaction. But this could never be the final answer. Veer Ji himself makes a note of that. How different TEEKAKAR have tried to explain it? Is it the way, you did it, Veer Ji? How much variation is there among different TEEKAKARS?

A common ingredient in all the puzzles of this Shabad is the Unusualness or Impossibility. Things or happenings are reported which are uncommon or otherwise illogical. In Gurbani way; this is very common. {e.g.Those who are, worldly rich are called as poor, if without NAAM. In a similar way, physically blinds are not blinds.}

Please share you vichars jee

Shabad One

ਕਬੀਰ ਹੰਸੁ ਉਡਿਓ ਤਨੁ ਗਾਡਿਓ ਸੋਝਾਈ ਸੈਨਾਹ ॥
ਅਜਹੂ ਜੀਉ ਨ ਛੋਡਈ ਰੰਕਾਈ ਨੈਨਾਹ ॥118॥

I think the above salok is talking about, someone who has not done any bhagati or punn.
The cruel look would be referring to not amending ones ways?

Shabad Two

ਚਮਰਟਾ ਗਾਂਠਿ ਨ ਜਨਈ ॥
ਲੋਗੁ ਗਠਾਵੈ ਪਨਹੀ ॥1॥ ਰਹਾਉ ॥
ਆਰ ਨਹੀ ਜਿਹ ਤੋਪਉ ॥
ਨਹੀ ਰਾਂਬੀ ਠਾਉ ਰੋਪਉ ॥1॥
ਲੋਗੁ ਗੰਠਿ ਗੰਠਿ ਖਰਾ ਬਿਗੂਚਾ ॥
ਹਉ ਬਿਨੁ ਗਾਂਠੇ ਜਾਇ ਪਹੂਚਾ ॥2॥
ਰਵਿਦਾਸੁ ਜਪੈ ਰਾਮ ਨਾਮਾ ॥
ਮੋਹਿ ਜਮ ਸਿਉ ਨਾਹੀ ਕਾਮਾ ॥3॥7॥

Bhagat Jee in the above shabad seems to have wrote in a very bariaagi state, feeling the pangs of love of Vaheguru, he just wanted to Jaap Naam

I feel their is a deeper meaning which the sangat could explain...

ਲੋਗੁ ਗੰਠਿ ਗੰਠਿ ਖਰਾ ਬਿਗੂਚਾ ॥
ਹਉ ਬਿਨੁ ਗਾਂਠੇ ਜਾਇ ਪਹੂਚਾ ॥੨॥

this seems like bhagat jee is talking about maya...

ਰਵਿਦਾਸੁ ਜਪੈ ਰਾਮ ਨਾਮਾ ॥
ਮੋਹਿ ਜਮ ਸਿਉ ਨਾਹੀ ਕਾਮਾ ॥੩॥੭॥

i think bhagat jee says in the last pauree that through naam he has escaped this maya and is now free of fear.

i think the whole shabad is about becoming free of duality through naam. when he says he doesn't have the tools or knowledge to do his worldly work, it seems as though he is escaping tre gun, becoming free of duality.

just this moorakh's interpretation, surely some gurmukh will have a more in-depth explanation.

i also forgot to add this pangti, it is being said by some brothers of a different religion that the hukam is to follow the vedas dharam. The laavan is read virtually every weekend in some Gurdwara around the world. The arth given on this pangti doesn't seem to clear either.

ਬਾਣੀ ਬ੍ਰਹਮਾ ਵੇਦੁ ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਪਾਪ ਤਜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ

doesn't it mean follow the bani of the guru INSTEAD of the vedas? ਤਜਾਇਆ means the word of the vedas and puranas. i think the first word, ਬਾਣੀ, means guru sahib's bani.

it wouldn't make sense to say ਬਾਣੀ and ਤਜਾਇਆ both if it was only talking about the vedas, right?

i know guru sahib, would mean to read gurbani but the key akhar ਵੇਦੁ ਧਰਮੁ ਦ੍ਰਿੜਹੁ , seem to have many people confused. Please could sangat share their vichar.

ਬਾਣੀ ਬ੍ਰਹਮਾ ਵੇਦੁ ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਪਾਪ ਤਜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ
The meanings are clear. Through Gurbani roopi Brahma-Ved, Adopt Dharma and give up sins; Bal Raam jeeo (Sacrifice to Raam jee).

Baani Brahma Ved means Baani roopi Brahma's Ved. For Gursikhs Gurbani is Veda and Gurmat does not recognize Brahma's Ved as a text that can aid in Gurmat Salvation.

The Baani Brahma Ved pankiti should be taken in the same spirit as "Gur Ishar, Gur Gorakh Brahma, Gur Parbati Mayee||".

Guru Sahib knows better.

Daas,
Kulbir Singh

Quote

doesn't it mean follow the bani of the guru INSTEAD of the vedas? ਤਜਾਇਆ means the word of the vedas and puranas. i think the first word, ਬਾਣੀ, means guru sahib's bani.
it wouldn't make sense to say ਬਾਣੀ and ਤਜਾਇਆ both if it was only talking about the vedas, right?

ਤਜਾਇਆ is a verb that goes with the noun ਪਾਪ and means give up sins just as the verb ਦ੍ਰਿੜਹੁ goes with noun ਧਰਮੁ and means adopt Dharma.

Kulbir Singh

thanks veerjee! with helpful gurmukh teachers like you, i will learn the proper grammar one of these days.

Here is 2 menghe salok of BHagat Kabeer j. Chatrik has been pondering on it for ages now:

ਕਬੀਰ ਹਰਦੀ ਪੀਅਰੀ ਚੂੰਨਾਂ ਊਜਲ ਭਾਇ ॥
ਰਾਮ ਸਨੇਹੀ ਤਉ ਮਿਲੈ ਦੋਨਉ ਬਰਨ ਗਵਾਇ ॥੫੬॥
ਕਬੀਰ ਹਰਦੀ ਪੀਰਤਨੁ ਹਰੈ ਚੂਨ ਚਿਹਨੁ ਨ ਰਹਾਇ ॥
ਬਲਿਹਾਰੀ ਇਹ ਪ੍ਰੀਤਿ ਕਉ ਜਿਹ ਜਾਤਿ ਬਰਨੁ ਕੁਲੁ ਜਾਇ ॥੫੭॥

Kabeer, turmeric is yelow, and lime is white.
You shall meet the Beloved Lord, only when both colors are lost. ||56||
Kabeer, turmeric has lost its yellow color, and no trace of lime's whiteness remains.
I am a sacrifice to this love, by which social class and status, color and ancestry are taken away. ||57||

Chota veer

This was discuss earlier Chatrik jeeo and is being reproduced below:

ਕਬੀਰਭਲੀਮਧੂਕਰੀਨਾਨਾਬਿਧਿਕੋਨਾਜੁ ॥
ਦਾਵਾਕਾਹੂਕੋਨਹੀਬਡਾਦੇਸੁਬਡਰਾਜੁ ॥168॥

A beggar does not own anything and for this reason does not make claims over properties and land. Seeing this, Bhagat jee is saying that a beggar is better off as compared to rich people who own many properties and lands in this false world because he does not make any claim and is thus saved of many evils of attachment to worldly possessions. When you don't own anything, there would be no attachment either.

ਮਧੂਕਰੀ means process of begging from many places. The honey bee collects nectar from many different flowers. The root of this word is Madhu which means honey. Just as honey is made by collecting nectar from many flowers same way ਮਧੂਕਰੀ is food collected in one bowl, from many households.

O Kabir, ਮਧੂਕਰੀ is good because it contains food of many kinds. (The beggar eats good food) plus he has no claim over this big country and big kingdoms.

ਕਬੀਰਹਰਦੀਪੀਅਰੀਚੂੰਨਾਂਊਜਲਭਾਇ ॥
ਰਾਮਸਨੇਹੀਤਉਮਿਲੈਦੋਨਉਬਰਨਗਵਾਇ ॥56॥

The answer to the two colours that one loses, lies in the next Salok:

ਕਬੀਰ ਹਰਦੀ ਪੀਰਤਨੁ ਹਰੈ ਚੂਨ ਚਿਹਨੁ ਨ ਰਹਾਇ ॥
ਬਲਿਹਾਰੀ ਇਹ ਪ੍ਰੀਤਿ ਕਉ ਜਿਹ ਜਾਤਿ ਬਰਨੁ ਕੁਲੁ ਜਾਇ ॥੫੭॥

When Henna or Mehindi is applied on the hands it is mixed with Choona. The colour of Henna is Yellow and that of Choona is White. When they both are mixed, they both lose their colour and become somewhat reddish. Siri Kabir jee is saying that if one wants wants to meet the loving Lord, then one has to lose the shame of being born in a lower caste (if one is born in a lower caste) or the pride of being born in a upper caste.

Such is the Preet (love) of Vaheguru that one loses pride or shame of ਜਾਤਿ ਬਰਨੁ ਕੁਲੁ .

Baani is Agam Agaadh Bodh. Who can claim perfect understanding of it. The above is based on this Daas' meagre understanding.

Daas,
Kulbir Singh

Please explain this Shabad
This Shabad is by Bhagat Kabeer Jee in Raag Basant on Pannaa 1196 .
I found this one challenging especially the last pangtee.


ਬਸੰਤੁਕਬੀਰਜੀਉ
ੴਸਤਿਗੁਰਪ੍ਰਸਾਦਿ||
ਸੁਰਹਕੀਜੈਸੀਤੇਰੀਚਾਲ||
ਤੇਰੀਪੂੰਛਟਊਪਰਿਝਮਕਬਾਲ||੧||
ਇਸਘਰਮਹਿਹੈਸੁਤੂਢੂੰਢਿਖਾਹਿ||
ਅਉਰਕਿਸਹੀਕੇਤੂਮਤਿਹੀਜਾਹਿ||੧||ਰਹਾਉ||
ਚਾਕੀਚਾਟਹਿਚੂਨੁਖਾਹਿ||
ਚਾਕੀਕਾਚੀਥਰਾਕਹਾਂਲੈਜਾਹਿ||੨||
ਛੀਕੇਪਰਤੇਰੀਬਹੁਤੁਡੀਠਿ||
ਮਤੁਲਕਰੀਸੋਟਾਤੇਰੀਪਰੈਪੀਠਿ||੩||
ਕਹਿਕਬੀਰਭੋਗਭਲੇਕੀਨ||
ਮਤਿਕੋਊਮਾਰੈਈਂਟਢੇਮ||੪||੧||

My first memory of this Shabad is from early 1990s when I heard this Shabad in Kirtan sung by Late Bhai Rajinder Singh Singapore. He used this Pankiti - ਸੁਰਹਕੀਜੈਸੀਤੇਰੀਚਾਲ|| - as Asthaayee while singing it in a beautiful Reet.

ਸੁਰਹਕੀਜੈਸੀਤੇਰੀਚਾਲ||
ਤੇਰੀਪੂੰਛਟਊਪਰਿਝਮਕਬਾਲ||੧||

The Shabad begins with addressing a dog and saying that that your gait is like a cow and the hair on your tail are shining. Bhagat jee is saying that te Jeev is greedy like a dog but outwardly shows itself as very contented like a cow.

ਇਸਘਰਮਹਿਹੈਸੁਤੂਢੂੰਢਿਖਾਹਿ||
ਅਉਰਕਿਸਹੀਕੇਤੂਮਤਿਹੀਜਾਹਿ||੧||ਰਹਾਉ||

The Rahao Pankiti contains the central idea of the Shabad and the Updesh to the Jeev - Consume that what is in your inside (Ghar, Nijghar); don't go to anywhere else's house for anything i.e. don't wander around at the doors of Maya for anything. Everything that you need is within yourself.


ਚਾਕੀਚਾਟਹਿਚੂਨੁਖਾਹਿ||
ਚਾਕੀਕਾਚੀਥਰਾਕਹਾਂਲੈਜਾਹਿ||੨||

You lick the grinding mill (Chakki) but where are you taking away the cloth that is used to clean the grinding mill? It seems like in this Pankiti Bhagat jee is giving the Updesh that it is okay that you licked the Chakki (grinding mill) and ate some flour but where are you taking away the cloth used for cleaning Chakki? In other words, it is okay to consume required substances of Maya e.g. food, shelter, clothing etc. but why is the Jeev gathering useless substances (worldly possessions)? Where is the Jeev going to take them? The Hukam in these Pankitis is to not indulge in saving worldly possessions and rather focus on finding the real substance that is found within oneself.


ਛੀਕੇਪਰਤੇਰੀਬਹੁਤੁਡੀਠਿ||
ਮਤੁਲਕਰੀਸੋਟਾਤੇਰੀਪਰੈਪੀਠਿ||੩||

O dog, you are looking very keenly with your dog-eye at the Chheeku (that basket that has Roti or other eatables) but remember that if you try to take the chheeku, you might get hit with a stick on your back. This Updesh is for the Jeev who under the spell of greediness covets worldly possessions. Bhagat jee is warning that attempt to act under greediness may result in getting hurt. The end of possessions of Maya is sorrowful.


ਕਹਿਕਬੀਰਭੋਗਭਲੇਕੀਨ||
ਮਤਿਕੋਊਮਾਰੈਈਂਟਢੇਮ||੪||੧||

Daas has understood this Pankiti differently than other translators. Bhagat jee is saying that by indulging in ਭੋਗ-ਭਲੇ i.e. Gurmat oriented Bhogs or pleasures i.e. Naam-roopi Bhogs, no one hits you with brick or stone i.e. you don't get punished when you are involved in Gurmat-oriented pleasures of Naam.

Gurbani is Agam Agaadh Bodh. Who can claim to have perfect knowledge of Gurbani.

Bhul Chuk dee Maafi jee.

Daas,
Kulbir Singh

Vaaheguru ji!

ਕਬੀਰਏਕਮਰੰਤਦੁਇਮੂਏਦੋਇਮਰੰਤਹਚਾਰਿ ॥
ਚਾਰਿਮਰੰਤਹਛਹਮੂਏਚਾਰਿਪੁਰਖਦੁਇਨਾਰਿ ॥91॥

The above salok, came up in veechar class. It is menghe Shabad.
Can someone please elaborate more on it.

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