Shivpreet Singh
Shivpreet Singh
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A sweet Kabir Doha

Aisi vani boliye, man ka aapa khoye
Auran ko sheetal kare, aaphu sheetal hoye

ऐसी वाणी बोलिए, मन का आपा खोय |
औरन को शीतल करे, आपहु शीतल होय ||

Speak such words so your mind loses "you"
Others will be soothed, and you'll be calmed too

EXPLANATION (from an anonymous source)
In speech use such words that your ego is eliminated. Don't boast, don't gloat, don't make yourself out to be big, important, rich or anything else that the ego attaches to. Building the Ego takes energy from the body, takes away the bodies composure. If ego is lost in ones speech, the listener finds peace from listening to it

This reminds me of Kabir's Tu Tu Karta Tu Hua which I produced a few years ago in which Bhagat Kabir says, "By saying 'you you' I have lost myself; now wherever I look I see you."



Also See 

Mithbolra Ji by Guru Arjan Dev
Dohas of Kabir
Rabindranath Tagore's 100 poems on Kabir.


I was listening to Soyi Rasna Jo Hari Gun Gaave by Bhagat Surdas and collected some information about this 16th-century devotional poet and singer. He lived between 1483 and 1573 BC and is said to have been blind from birth. 



Short Biography of Bhagat Surdas 


Surdas was a poet and Bhakti saint who lived in India in the 16th century. He is most known for his devotional poetry and songs in praise of Lord Krishna. He primarily wrote his poems in Braj Bhasha, one of the two literary dialects of Hindi (the other being Awadhi).

Historians believe that he was born in 1478 C.E. in the village of Sihi, Faridabad, Haryana, although some sources claim that he was born in Runkta, near Agra. He is said to have been influenced by the teachings of Vallabha Acharya, whom he is believed to have met in 1510.

Surdas' work mainly consists of three compilations: "Sur Saravali," "Sahitya Lahiri," and "Sur Sagar." "Sur Saravali" is based on the festival of Holi and originally had 100 verses. In this poem, Surdas attempted to create a theory of genesis with Lord Krishna as the Creator. "Sahitya Lahiri" is mainly focused on devotion towards the Supreme Lord. "Sur Sagar" is considered to be his most significant work, it is woven around the life of Lord Krishna and originally contained 100,000 poems or songs, of which only 8,000 have survived the test of time. Many of the poems in the book may have been written by later poets in Surdas' name who were likely inspired by him, similar to the writings of Kabir and Guru Nanak's followers.

Surdas was also one of the most prominent poets among the group known as the Aṣṭachāp (eight seals) within the Vallabha Sampradaya. He passed away on the 16th century and his birth anniversary is celebrated according to the Hindu lunar calendar on the fifth day of the bright half of the month of Vaishakha.


Some of his poetry can be found here: Surdas on Kavita Kosh

Influence on Gurbani


The following line of his poetry is included in the Guru Granth Sahib:

Chhaadd man hari bimukhan ko sa(n)g ||
O mind, do not even associate with those who have turned their backs on the Lord Hari.

Guru Arjan continued Bhagat Surdas thought and wrote the following Shabad in Raag sarang:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ikoaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

ਹਰਿ ਕੇ ਸੰਗ ਬਸੇ ਹਰਿ ਲੋਕ ॥
हरि के संग बसे हरि लोक ॥
Har ke sang base har lok.
The people of the Lord dwell with the Lord.

ਤਨੁ ਮਨੁ ਅਰਪਿ ਸਰਬਸੁ ਸਭੁ ਅਰਪਿਓ ਅਨਦ ਸਹਜ ਧੁਨਿ ਝੋਕ ॥੧॥ ਰਹਾਉ ॥
तनु मनु अरपि सरबसु सभु अरपिओ अनद सहज धुनि झोक ॥१॥ रहाउ ॥
Ŧan man arap sarbas sabẖ arpi▫o anaḏ sahj ḏẖun jẖok. ||1|| rahā▫o.
They dedicate their minds and bodies to Him; they dedicate everything to Him. They are intoxicated with the celestial melody of intuitive ecstasy. ||1||Pause||

ਦਰਸਨੁ ਪੇਖਿ ਭਏ ਨਿਰਬਿਖਈ ਪਾਏ ਹੈ ਸਗਲੇ ਥੋਕ ॥
दरसनु पेखि भए निरबिखई पाए है सगले थोक ॥
Ḏarsan pekẖ bẖae nirbikẖaī pāe hai sagle thok.
Gazing upon the Blessed Vision of the Lord's Darshan, they are cleansed of corruption. They obtain absolutely everything.

ਆਨ ਬਸਤੁ ਸਿਉ ਕਾਜੁ ਨ ਕਛੂਐ ਸੁੰਦਰ ਬਦਨ ਅਲੋਕ ॥੧॥
आन बसतु सिउ काजु न कछूऐ सुंदर बदन अलोक ॥१॥
Ān basaṯ sio kāj na kacẖẖūai sunḏar baḏan alok. ||1||
They have nothing to do with anything else; they gaze on the beauteous Face of God. ||1||

ਸਿਆਮ ਸੁੰਦਰ ਤਜਿ ਆਨ ਜੁ ਚਾਹਤ ਜਿਉ ਕੁਸਟੀ ਤਨਿ ਜੋਕ ॥
सिआम सुंदर तजि आन जु चाहत जिउ कुसटी तनि जोक ॥
Siām sunḏar ṯaj ān jo cẖāhaṯ jio kustī ṯan jok.
But one who forsakes the elegantly beautiful Lord, and harbors desire for anything else, is like a leech on the body of a leper.

ਸੂਰਦਾਸ ਮਨੁ ਪ੍ਰਭਿ ਹਥਿ ਲੀਨੋ ਦੀਨੋ ਇਹੁ ਪਰਲੋਕ ॥੨॥੧॥੮॥
सूरदास मनु प्रभि हथि लीनो दीनो इहु परलोक ॥२॥१॥८॥
Sūrḏās man parabẖ hath līno ḏīno ih parlok. ||2||1||8||
Says Sur Daas, God has taken my mind in His Hands. He has blessed me with the world beyond. ||2||1||8||

Chhaad man Hari Bemukhan Ko Sang -


Some of the older versions of Adi Granth have the whole shabad from Bhagat Surdas.  It goes something like this: 

Chhaad Man Har Bemukhan Ko Sang
Kahaa Bhae Peepaaye Peeyaaye, Bikh Ta Tajai Bhuyang

Kaagaa Kahaa Kapoor Chugaaye, Swaan Navaayieh Gang
Khar Ko Kahaa Agar Ko Lepan, Markat Bhookan Ang

Paahan patit baan nahee bedhe, reete hoye nikhang
Soordas oye kaari kamree, chadhat na dooje rang

Very interesting research on this shabad and Bhagat Surdas can be found here: https://www.jstor.org/stable/1559536

Similar Shabad by Bhagat Kabir 


ਆਸਾ ॥
आसा ॥
Āsā.
Aasaa:

ਕਹਾ ਸੁਆਨ ਕਉ ਸਿਮ੍ਰਿਤਿ ਸੁਨਾਏ ॥
कहा सुआन कउ सिम्रिति सुनाए ॥
Kahā suān kao simriṯ sunāe.
Why bother to read the Simritees to a dog?

ਕਹਾ ਸਾਕਤ ਪਹਿ ਹਰਿ ਗੁਨ ਗਾਏ ॥੧॥
कहा साकत पहि हरि गुन गाए ॥१॥
Kahā sākaṯ pėh har gun gāe. ||1||
Why bother to sing the Lord's Praises to the faithless cynic? ||1||

ਰਾਮ ਰਾਮ ਰਾਮ ਰਮੇ ਰਮਿ ਰਹੀਐ ॥
राम राम राम रमे रमि रहीऐ ॥
Rām rām rām rame ram rahī▫ai.
Remain absorbed in the Lord's Name, Raam, Raam, Raam.

ਸਾਕਤ ਸਿਉ ਭੂਲਿ ਨਹੀ ਕਹੀਐ ॥੧॥ ਰਹਾਉ ॥
साकत सिउ भूलि नही कहीऐ ॥१॥ रहाउ ॥
Sākaṯ sio bẖūl nahī kahīai. ||1|| rahā▫o.
Do not bother to speak of it to the faithless cynic, even by mistake. ||1||Pause||

ਕਊਆ ਕਹਾ ਕਪੂਰ ਚਰਾਏ ॥
कऊआ कहा कपूर चराए ॥
Kaūā kahā kapūr cẖarāe.
Why offer camphor to a crow?

ਕਹ ਬਿਸੀਅਰ ਕਉ ਦੂਧੁ ਪੀਆਏ ॥੨॥
कह बिसीअर कउ दूधु पीआए ॥२॥
Kah bisīar kao ḏūḏẖ pīāe. ||2||
Why give the snake milk to drink? ||2||

ਸਤਸੰਗਤਿ ਮਿਲਿ ਬਿਬੇਕ ਬੁਧਿ ਹੋਈ ॥
सतसंगति मिलि बिबेक बुधि होई ॥
Saṯsangaṯ mil bibek buḏẖ hoī.
Joining the Sat Sangat, the True Congregation, discriminating understanding is attained.

ਪਾਰਸੁ ਪਰਸਿ ਲੋਹਾ ਕੰਚਨੁ ਸੋਈ ॥੩॥
पारसु परसि लोहा कंचनु सोई ॥३॥
Pāras paras lohā kancẖan soī. ||3||
That iron which touches the Philosopher's Stone becomes gold. ||3||

ਸਾਕਤੁ ਸੁਆਨੁ ਸਭੁ ਕਰੇ ਕਰਾਇਆ ॥
साकतु सुआनु सभु करे कराइआ ॥
Sākaṯ suān sabẖ kare karāiā.
The dog, the faithless cynic, does everything as the Lord causes him to do.

ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਕਰਮ ਕਮਾਇਆ ॥੪॥
जो धुरि लिखिआ सु करम कमाइआ ॥४॥
Jo ḏẖur likẖiā so karam kamāiā. ||4||
He does the deeds pre-ordained from the very beginning. ||4||

ਅੰਮ੍ਰਿਤੁ ਲੈ ਲੈ ਨੀਮੁ ਸਿੰਚਾਈ ॥
अम्रितु लै लै नीमु सिंचाई ॥
Amriṯ lai lai nīm sincẖāī.
If you take Ambrosial Nectar and irrigate the neem tree with it,

ਕਹਤ ਕਬੀਰ ਉਆ ਕੋ ਸਹਜੁ ਨ ਜਾਈ ॥੫॥੭॥੨੦॥
कहत कबीर उआ को सहजु न जाई ॥५॥७॥२०॥
Kahaṯ Kabīr uā ko sahj na jāī. ||5||7||20||
still, says Kabeer, its natural qualities are not changed. ||5||7||20||


Summarizing this shabad by Kabir: One should always meditate on God. Don't waste your time singing good deeds for a cynic.  It is pointless to try and change someone's nature, just as it is pointless to feed a crow with musk or a snake with milk. Goodness of evil are inherent qualities that come from God. Anyone can become wise in the company of Sadhus, just as iron turns to gold when it comes into contact with the Philosopher's Stone. A person's actions are determined by their past deeds, just as a dog follows its instincts. Kabir states that even if one were to constantly water a neem tree with ambrosia, it would not change its bitter nature. A person's past actions will always shape them, and education alone cannot change that. But, if a cynic themself joins the company of holy men, they will develop new habits and ultimately become pure and good.

Punjabi

ਆਸਾ ॥ ਕਹਾ ਸੁਆਨ ਕਉ ਸਿਮ੍ਰਿਤਿ ਸੁਨਾਏ ॥ ਕਹਾ ਸਾਕਤ ਪਹਿ ਹਰਿ ਗੁਨ ਗਾਏ ॥੧॥ ਰਾਮ ਰਾਮ ਰਾਮ ਰਮੇ ਰਮਿ ਰਹੀਐ ॥ ਸਾਕਤ ਸਿਉ ਭੂਲਿ ਨਹੀ ਕਹੀਐ ॥੧॥ ਰਹਾਉ ॥ ਕਊਆ ਕਹਾ ਕਪੂਰ ਚਰਾਏ ॥ ਕਹ ਬਿਸੀਅਰ ਕਉ ਦੂਧੁ ਪੀਆਏ ॥੨॥ ਸਤਸੰਗਤਿ ਮਿਲਿ ਬਿਬੇਕ ਬੁਧਿ ਹੋਈ ॥ ਪਾਰਸੁ ਪਰਸਿ ਲੋਹਾ ਕੰਚਨੁ ਸੋਈ ॥੩॥ ਸਾਕਤੁ ਸੁਆਨੁ ਸਭੁ ਕਰੇ ਕਰਾਇਆ ॥ ਜੋ ਧੁਰਿ ਲਿਖਿਆ ਸੁ ਕਰਮ ਕਮਾਇਆ ॥੪॥ ਅੰਮ੍ਰਿਤੁ ਲੈ ਲੈ ਨੀਮੁ ਸਿੰਚਾਈ ॥ ਕਹਤ ਕਬੀਰ ਉਆ ਕੋ ਸਹਜੁ ਨ ਜਾਈ ॥੫॥੭॥੨੦॥ {ਪੰਨਾ 481}

ਪਦ ਅਰਥ: ਕਹਾ = ਕੀਹ ਲਾਭ? ਕੋਈ ਲਾਭ ਨਹੀਂ ਹੁੰਦਾ। ਸੁਆਨ = ਕੁੱਤਾ। ਸਾਕਤ = ਰੱਬ ਤੋਂ ਟੁੱਟਾ ਹੋਇਆ ਜੀਵ। ਪਹਿ = ਪਾਸ, ਕੋਲ।1।

ਰਮੇ ਰਮਿ ਰਹੀਐ = ਸਦਾ ਸਿਮਰਦੇ ਰਹੀਏ। ਭੂਲਿ = ਭੁੱਲ ਕੇ, ਕਦੇ ਭੀ। ਕਹੀਐ = ਸਿਮਰਨ ਦਾ ਉਪਦੇਸ਼ ਕਰੀਏ।1। ਰਹਾਉ।

ਕਪੂਰ = ਮੁਸ਼ਕ-ਕਾਫ਼ੂਰ। ਚਰਾਏ = ਖੁਆਇਆਂ। ਕਹ = ਕੀਹ ਲਾਭ? ਬਿਸੀਅਰ = ਸੱਪ।2।

ਬਿਬੇਕ ਬੁਧਿ = ਚੰਗਾ-ਮੰਦਾ ਪਰਖਣ ਦੀ ਅਕਲ। ਪਰਸਿ = ਛੋਹ ਕੇ। ਕੰਚਨੁ = ਸੋਨਾ। ਸੋਈ = ਉਹੀ ਲੋਹਾ।3।

ਧੁਰਿ = ਧੁਰ ਤੋਂ, ਮੁੱਢ ਤੋਂ, ਜੀਵ ਦੇ ਕੀਤੇ ਕਰਮਾਂ ਅਨੁਸਾਰ।4।

ਨੀਮੁ = ਨਿੰਮ ਦਾ ਬੂਟਾ। ਸਿੰਚਾਈ = ਪਾਣੀ ਦੇਈਏ। ਉਆ ਕੋ = ਉਸ ਨਿੰਮ ਦੇ ਬੂਟੇ ਦਾ। ਸਹਜੁ = ਜਮਾਂਦਰੂ ਸੁਭਾਉ।5।

ਅਰਥ: (ਜਿਵੇਂ) ਕੁੱਤੇ ਨੂੰ ਸਿੰਮ੍ਰਿਤੀਆਂ ਸੁਣਾਉਣ ਦਾ ਕੋਈ ਲਾਭ ਨਹੀਂ ਹੁੰਦਾ, ਤਿਵੇਂ ਸਾਕਤ ਦੇ ਕੋਲ ਪਰਮਾਤਮਾ ਦੇ ਗੁਣ ਗਾਵਿਆਂ ਸਾਕਤ ਉੱਤੇ ਅਸਰ ਨਹੀਂ ਪੈਂਦਾ।1।

(ਹੇ ਭਾਈ! ਆਪ ਹੀ) ਸਦਾ ਪਰਮਾਤਮਾ ਦਾ ਸਿਮਰਨ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ, ਕਦੇ ਭੀ ਕਿਸੇ ਸਾਕਤ ਨੂੰ ਸਿਮਰਨ ਕਰਨ ਦੀ ਸਿੱਖਿਆ ਨਹੀਂ ਦੇਣੀ ਚਾਹੀਦੀ।1। ਰਹਾਉ।

ਕਾਂ ਨੂੰ ਮੁਸ਼ਕ-ਕਾਫ਼ੂਰ ਖੁਆਉਣ ਤੋਂ ਕੋਈ ਗੁਣ ਨਹੀਂ ਨਿਕਲਦਾ (ਕਿਉਂਕਿ ਕਾਂ ਦੀ ਗੰਦ ਖਾਣ ਦੀ ਆਦਤ ਨਹੀਂ ਜਾ ਸਕਦੀ, ਇਸੇ ਤਰ੍ਹਾਂ) ਸੱਪ ਨੂੰ ਦੁੱਧ ਪਿਲਾਉਣ ਨਾਲ ਭੀ ਕੋਈ ਫ਼ਾਇਦਾ ਨਹੀਂ ਹੋ ਸਕਦਾ (ਉਹ ਡੰਗ ਮਾਰਨੋਂ ਫਿਰ ਭੀ ਨਹੀਂ ਟਲੇਗਾ)।2।

ਇਹ ਚੰਗੇ-ਮੰਦੇ ਕੰਮ ਦੀ ਪਰਖ ਕਰਨ ਵਾਲੀ ਅਕਲ ਸਾਧ-ਸੰਗਤ ਵਿਚ ਬੈਠਿਆਂ ਹੀ ਆਉਂਦੀ ਹੈ, ਜਿਵੇਂ ਪਾਰਸ ਨੂੰ ਛੋਹ ਕੇ ਉਹ ਲੋਹਾ ਭੀ ਸੋਨਾ ਹੋ ਜਾਂਦਾ ਹੈ।3।

ਕੁੱਤਾ ਤੇ ਸਾਕਤ ਜੋ ਕੁਝ ਕਰਦਾ ਹੈ, ਪ੍ਰੇਰਿਆ ਹੋਇਆ ਹੀ ਕਰਦਾ ਹੈ, ਪਿਛਲੇ ਕੀਤੇ ਕਰਮਾਂ-ਅਨੁਸਾਰ ਜੋ ਕੁਝ ਮੁੱਢ ਤੋਂ ਇਸ ਦੇ ਮੱਥੇ ਉੱਤੇ ਲਿਖਿਆ ਹੈ (ਭਾਵ, ਜੋ ਸੰਸਕਾਰ ਇਸ ਦੇ ਮਨ ਵਿਚ ਬਣ ਚੁਕੇ ਹਨ) ਉਸੇ ਤਰ੍ਹਾਂ ਹੀ ਹੁਣ ਕਰੀ ਜਾਂਦਾ ਹੈ।4।

ਕਬੀਰ ਆਖਦਾ ਹੈ– ਜੇ ਅੰਮ੍ਰਿਤ (ਭਾਵ, ਮਿਠਾਸ ਵਾਲਾ ਜਲ) ਲੈ ਕੇ ਨਿੰਮ ਦੇ ਬੂਟੇ ਨੂੰ ਮੁੜ ਮੁੜ ਸਿੰਜਦੇ ਰਹੀਏ, ਤਾਂ ਭੀ ਉਸ ਬੂਟੇ ਦਾ ਜਮਾਂਦਰੂ (ਕੁੜਿੱਤਣ ਵਾਲਾ) ਸੁਭਾਉ ਦੂਰ ਨਹੀਂ ਹੋ ਸਕਦਾ।5।7। 20।

ਸ਼ਬਦ ਦਾ ਭਾਵ = ਹਰੇਕ ਮਨੁੱਖ ਆਪਣੇ ਪਿਛਲੇ ਕੀਤੇ ਕਰਮਾਂ ਦੇ ਸੰਸਕਾਰਾਂ ਦਾ ਪ੍ਰੇਰਿਆ ਹੋਇਆ ਪੁਰਾਣੀਆਂ ਲੀਹਾਂ ਵਿਚ ਤੁਰਿਆ ਜਾ ਰਿਹਾ ਹੈ। ਸੋ, ਕਿਸੇ ਨੂੰ ਦਿੱਤੀ ਹੋਈ ਸਿੱਖਿਆ ਕੋਈ ਕਾਟ ਨਹੀਂ ਕਰਦੀ। ਪਰ, ਜੇ ਵਿਕਾਰੀ ਬੰਦਾ ਕਿਸੇ ਸਬੱਬ ਸਾਧ-ਸੰਗਤ ਵਿਚ ਆ ਜਾਏ, ਉੱਥੇ ਸਹਿਜੇ ਸਹਿਜੇ ਨਵੀਂ ਘਸਰ ਲੱਗਣ ਨਾਲ ਪੁਰਾਣੇ ਮੰਦੇ ਸੰਸਕਾਰ ਮਿਟਣੇ ਸ਼ੁਰੂ ਹੋ ਜਾਂਦੇ ਹਨ, ਤੇ ਆਖ਼ਰ ਮਨੁੱਖ ਸੁੱਧ ਸੋਨਾ ਬਣ ਜਾਂਦਾ ਹੈ। 20।

First Jane's poem, and then my own musing on singing songs. 



The Poet

She is working now, in a room
not unlike this one,
the one where I write, or you read.
Her table is covered with paper.
The light of the lamp would be
tempered by a shade, where the bulb's
single harshness might dissolve,
but it is not, she has taken it off.
Her poems? I will never know them,
though they are the ones I most need.
Even the alphabet she writes in
I cannot decipher. Her chair --
Let us imagine whether it is leather
or canvas, vinyl or wicker. Let her
have a chair, her shadeless lamp,
the table. Let one or two she loves
be in the next room. Let the door
be closed, the sleeping ones healthy.
Let her have time, and silence,
enough paper to make mistakes and go on.

- Jane Hirshfield



Give yourself

It is not easy to sing
it is hard says 
the Guru

What makes it 
hard specifically
are two steps: 

First,  deciding what you are going to sing.
Second, having the patience 
to sing this song. 

A good singer
gives himself
the time
the patience
and the courage
to sing your song ...

whatever his song is ...
a home, a family, a bridge,
a poem, a friendship, a painting.
He lets himself expand his horizons.

And if he get lucky in the end
he gets to hear your song
in his own voice

- Shivpreet Singh
Newer Posts Older Posts Home

SHIVPREET SINGH

Singing oneness!
- Shivpreet Singh

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