सुनता है गुरु ज्ञानी, ज्ञानी, ज्ञानी
गगन में आवाज हो रही है झीनी झीनी
|
suntā
hai guru jñānī, jñānī, jñānī
gagana mēṁ āvāja hō rahī hai jhīnī jhīnī |
पहिले आये नाद बिंदु से
पीछे जमया पानी हो जी
सब घट पूरन पूर रहा है
अलख पुरुष निर्वाणि हो जी ॥१॥
|
pahilē āyē nāda bindu sē
pīchē jamayā pānī hō jī
saba ghaṭa pūrana pūra rahā hai alakha puruṣ nirvāṇi hō jī.1. |
वहां से आया पता लिखाया,
तृष्णा तौने बुझाई ..
अमृत छोडसो विषय को धावे
उलटी फांस फसानी हो जी ॥२॥
|
vahāṁ sē
āyā patā likhāyā,
tr̥ṣṇā ṭā'unē bujhā'ī..
Amr̥ta chōḍasō viṣaya kō dhāvē
ulaṭī phānsa phasānī hō jī .2. |
गगन मंडल में गौ भी आनी
भोई पे दही जमाया
माखन माखन संतो ने खाया
छाछ जगत बापरानी हो जी ॥३॥
|
gagana maṇḍala mēṁ gau bhī ānī
bhō'ī pē dahī jamāyā mākhana mākhana santō nē khāyā chācha jagata bāparānī hō jī.3. |
बिन धरती एक मंडल दीसे,
बिन सरोवर जूं पानी रे
गगन मंडल में होए उजियाला
बोले गुरु-मुख बानी हो जी ॥४॥
|
bina dharatī ēka maṇḍala dīsē,
bina sarōvara jūṁ pānī rē gagana maṇḍala mēṁ hō'ē ujiyālā bōlē guru-mukha bānī hō jī.4. |
ओऽहं सोऽहं बाजा बाजे,
त्रिकुटी धाम सुहानी रे
इडा पिंगला शुषुम्न नाडि,
सुनत भजन पहरानी हो जी ॥५॥
|
Ō̕haṁ sō̕haṁ bājā bājē,
trikuṭī dhāma suhānī rē iḍā piṅgalā Śuṣumna nāḍi, sunata bhajana paharānī hō jī .5. |
कहत कबीरा सुनो भई साधो,
जाई अगम के बानी रे..
दिन भर रे जो नज़र भर देखे,
अजर अमर वो निशानी हो जी ॥६॥
|
kahata kabīrā sunō bha'ī sādhō,
jā'ī agama kē bānī rē.. Dina bhara rē jō nazara bhara dēkhē, ajara amara vō niśānī hō jī.6. |
Interpretation
सुनता है गुरु ज्ञानी, ज्ञानी, ज्ञानी
गगन में आवाज हो रही है झीनी झीनी
The
right student listens to the Guru’s instructions which are always present and
he/she shall be guided by the Guru provided the student enters into that
emptiness through stillness (here the sky is compared to that of emptiness or
stillness). The Guru always speaks in Silence. Only when our minds chatter
stops and when we enter into Silence we can hear the whisper of Guru or Cosmos.
पहिले आये नाद बिंदु से
पीछे जमया पानी हो जी
सब घट पूरन पूर रहा है
अलख पुरुष निर्वाणि हो जी ॥१॥
We
all came from the naada bindu, i.e., the One and only avyakta (unmanifest) and
took different forms.
The
ONE which is ever present is called as Purusha which is Universal Awareness and
Universal Consciousness. This is the unmanifested form of the Universe. This
when gets expressed into manifested form is called as Prakruti which will have
limited consciousness and hence called as unconscious. (The word
consciousness here should not be considered as the word that we use in general
forms that of related to mind.)
The
Prakruti gets expressed into the Cosmos that we perceive and see. For this
Prakruti to get expressed in various forms, it splits into three
characteristics called as Triguna - Sattwa, Rajas and Tamas. While the Rajas
characteristic takes care of activity, the Tamas characteristic takes care of
the inertia. The Sattwa characteristic takes care of the equilibrium of
activity and inertia. Whatever we see, perceive and experience in this cosmos
is a combination or recombination of these three characteristics.
While
the three characteristics makes the framework for the manifestation of the
cosmos, it is further manifested into 23 elements. The first is the Mahat
tattwa which forms the basis for the Buddhi or Cosmic Intelligence. The Buddhi
gives rise to Ahankara. Ahankara with the help of Sattwa characteristic
expresses into the subtle substance of thoughts called as Mind, 5 organs of
perception called Jnanendriyas, 5 organs of action called Karmendriyas. The
same Ahankara with the help of Tamas characteristic expresses into the 5 gross
elements called Pancha Bhutas and 5 subtle elements called Pancha Tanmatras.
The Rajas characteristic provides energy for the evolution and existence of
these 21 elements.
Since
the most subtle part of these 21 elements is mind, the Saints advice to quieten
the mind and prescribe various methods of practices. While the Yama, Niyama,
Asana methods of practice reduce the effect of Rajas characteristic; the
Pranayama, Pratyahara reduces the effect of Tamas Characteristc and makes the
aspirant to look into its mind through Dharana. During the Dhyana the mind is
perceived as something else. And, during Samadhi the mind is treated as nothing
but a bundle of thoughts and is just a wave which is part of the ocean, hence
is completely ignored. This rises to Atma Jnana where the aspirant (henceforth
called as Spirit) clearly realizes that It (He/She) is not only different from
Prakruti and also a part of it which was its temporary existence and is beyond
the three characteristics or Triguna and goes beyond duality. Then Once the
Spirit completely realizes the transitoriness and the impermanence of the
manifested cosmos as only an expression of the Purusha or Unmanifested, It
merges into That - rather is constantly in that Universal Awareness.
Everyone
in reality is that absolute. We all are Full (pUrNaM). The individual who
realizes this attains Nirvaana.
वहां से आया पता लिखाया,
तृष्णा तौने बुझाई ..
अमृत छोडसो विषय को धावे
उलटी फांस फसानी हो जी ॥२॥
We
all have come on to this earth with an address/destiny based upon our
pre-conditioned thought processes (karma). The desire has made us to come on to
earth or take birth. This desire has removed our knowledge of our true immortal
nature (amrut) and deluded us to think that we are mortals and got entangled with all worldly activities. To attain back this
knowledge of immortality we have to take our consciousness in the reverse way
i.e., in upward direction instead of downward direction. Upwards from
moolaadhaara to agna chakra instead of agnaa chakra to moolaadhaara. By doing
so we can burn off the desire to take birth meaning we can get rid of
conditioned thinking.
गगन मंडल में गौ भी आनी
भोई पे दही जमाया
माखन माखन संतो ने खाया
छाछ जगत बापरानी हो जी ॥३॥
This
verse is an explanation of Kriya Yoga. From various sources it is understood
that Saint Kabir has practiced Kriya Yoga and Kechari. Up the palate which is
in the form cow’s ear, practice Kechari and by doing so one can drink the
eternal nectar that comes through this practice similar to other saints who
keep drinking this nectar through practice of Kechari. By doing so one can be
in the world but not of the world.
बिन धरती एक मंडल दीसे,
बिन सरोवर जूं पानी रे
गगन मंडल में होए उजियाला
बोले गुरु-मुख बानी हो जी ॥४॥
Like
many stellar spherical objects, earth is one among them similar to that of
water in a lake. We all are nothing but a tiny speck among the infinite forms
that are present in the Cosmos. Once we understand this limited nature of this
physical body, we cannot get deluded further and get into the awareness of the
transitory nature of the physical body. We can get into the awareness of our
infinite nature by listening to the Guru’s words directly in meditation.
ओऽहं सोऽहं बाजा बाजे,
त्रिकुटी धाम सुहानी रे
इडा पिंगला शुषुम्न नाडि,
सुनत भजन पहरानी हो जी ॥५॥
To
understand or listen to Guru’s words, one has to practice pranayama repeatedly
by keeping the attention on the forehead between the eyebrows (trikuta) or the
ajna chakra which is the meeting point of the ida, pingala and sushumna nadis.
By staying at trikuta while practicing hamsa or soham and going to the root of
“Who am I?” one enters into the Stillness and can experience the Silence. Here
one can also listen to the eternal naadam.
कहत कबीरा सुनो भई साधो,
जाई अगम के बानी रे..
दिन भर रे जो नज़र भर देखे,
अजर अमर वो निशानी हो जी ॥६॥
As
Kabir I am saying this, please listen, understand and experience yourself this
non-dual, ageless and immortal eternal Truth. All those who become aware of
this eternal truth shall see this world as transient and attain the same
ageless and immortal state.
