Some of the Baabaa Kabeer Sahib's Banee indeed is very condensed and impregnated with Spiritual suggestions. Not easy to figure it out from its face value. But if we really try deep Vichaar in truth, it can be decoded. The Shloka above is a case in point. In order to understand its purport, we need to look at some of the previous Shlokas for clues and hints. Unfortunately, to make easy money, many Raagees and Bhais take short cuts and narrate weird stories, doing injustice to all.

• ਕਬੀਰ ਏਕ ਮਰੰਤੇ ਦੁਇ ਮੂਏ ਦੋਇ ਮਰੰਤਹ ਚਾਰਿ ॥ਚਾਰਿ ਮਰੰਤਹ ਛਹ ਮੂਏ ਚਾਰਿ ਪੁਰਖ ਦੁਇ ਨਾਰਿ ॥੯੧॥: Kabeer ek marante dui mooye doi marantah chaar. Chaar marantah shah mooeye chaar purakh dui naar ||91||: (By meditation upon God) Kabeer, when one died (the mind), two were dead. When two died, four were dead. When four died, six were dead, four males and two females ||91|| (sggs 1369).

In this Shloka, the hint is towards the evil-consciousness, corrupt-consciousness, ego or Haumai-consciousness (Durmati-ਦੁਰਮਤਿ...), Bikaaree-consciousness...

• ਦੁਰਮਤਿ ਬਾਧਾ ਸਰਪਨਿ ਖਾਧਾ ॥: Duramati baadhaa sarapani khaadhaa (sggs 939).

In some other Shlokas, Baabaa Kabeer Sahib provides us with the hints and clues for the remaining five — (1) pride (e.g, Jaat-Paat, etc.), (2) Kusang or bad association, (3) Sareer-Moh or body-attachment (emotional attachments, body-consciousness, body-identity, defective vision etc.), (4) Kaam (lust, Triashnaa, desires, mind's wanderings due to all evil passions etc.), and (5) Nindaa or slander ("Bhaar Paraaee Sir Charrai", consciousness of good-bad etc.). In these the last two are female gender and the other four are male gender. When the deluded mind (Durmati-ਦੁਰਮਤਿ, false ego or Haume) dies, the enormous burden of all doubts (and related fears...) die automatically, one after another; for the mind's all evils are the negativity and defilement of the same ego or Haumai-mind.

• ਕਬੀਰ ਜਾਤਿ ਜੁਲਾਹਾ ਕਿਆ ਕਰੈ ਹਿਰਦੈ ਬਸੇ ਗੁਪਾਲ ॥ ਕਬੀਰ ਰਮਈਆ ਕੰਠਿ ਮਿਲੁ ਚੂਕਹਿ ਸਰਬ ਜੰਜਾਲ ॥੮੨॥: Kabeer jaat julaahaa kiaa karai hiradai base gupaal. Kabeer ramayeeaa ka(n)th mil chookahi sarab ja(n)jaal ||82||: Kabeer, what can my lcaste (Jaat) as a weaver do to me (i.e. feeling of inferiority of one's low caste or pride of high caste...)? The Lord dwells in my heart. Kabeer, (being imbued in God through Simran) the Lord hugs me close in His Embrace; (as a result, not only the feeling of inferiority of my caste) I have forsaken all my worldly entanglements (of Maya) ||82|| (1368).
• ਕਬੀਰ ਐਸਾ ਕੋ ਨਹੀ ਮੰਦਰੁ ਦੇਇ ਜਰਾਇ ॥ ਪਾਂਚਉ ਲਰਿਕੇ ਮਾਰਿ ਕੈ ਰਹੈ ਰਾਮ ਲਿਉ ਲਾਇ ॥੮੩॥: kabeer aisaa ko nahee mandar dei jaraai. Paancho larike maar kai rahai raam liou laai ||83||: Kabeer, will anyone burn his body-home (body-attachment or body-consciousness) and kill his five sons (evil passions: lust, anger, greed etc.) to remain lovingly attached to the Lord? ||83|| (1368).
• ਕਬੀਰ ਐਸਾ ਕੋ ਨਹੀ ਇਹੁ ਤਨੁ ਦੇਵੈ ਫੂਕਿ ॥ ਅੰਧਾ ਲੋਗੁ ਨ ਜਾਨਈ ਰਹਿਓ ਕਬੀਰਾ ਕੂਕਿ ॥੮੪॥: Kabeer aisaa ko nahee ihu tanu devai fook. Andhaa log na jaanayee rahio Kabeeraa kook ||84||: Kabeer, will anyone burn his own body (body-attachment or body-consciousness)? The people are blind (in worldly attachment) - they do not know the proper way, although Kabeer continues to shout at them ||84||| (1368).
• ਕਬੀਰ ਸਤੀ ਪੁਕਾਰੈ ਚਿਹ ਚੜੀ ਸੁਨੁ ਹੋ ਬੀਰ ਮਸਾਨ ॥ ਲੋਗੁ ਸਬਾਇਆ ਚਲਿ ਗਇਓ ਹਮ ਤੁਮ ਕਾਮੁ ਨਿਦਾਨ ॥੮੫॥: Kabeer satee pukaarai chih charree sun ho beer masaan. Log sabaaiaa chal gaio ham tum kaam nidaan ||85||: Kabeer, (A rare one burns his body-identity or attchment) But the widow (Jeeva) mounts the funeral pyre (Spiritual Fire of Self-knowledge) smilingly and cries out, "Listen, O brother funeral pyre. All worldly people have departed and left me (nobody could help me meet my Beloved Husband) in the end; it is only you I can depend on (to meet my Husband) " ||85|| (1368-1369).
• ਕਬੀਰ ਮਨੁ ਪੰਖੀ ਭਇਓ ਉਡਿ ਉਡਿ ਦਹ ਦਿਸ ਜਾਇ ॥ ਜੋ ਜੈਸੀ ਸੰਗਤਿ ਮਿਲੈ ਸੋ ਤੈਸੋ ਫਲੁ ਖਾਇ ॥੮੬॥: Kabeer manu pankhee bhaio oudi oudi dah dis jaai. Jo jaisee sangat milai so taiso phal khaayi ||86||: Kabeer, the mind has become a bird (i,e. mind's wanderings, Trishnaa etc.); it soars and flies in the ten directions (desires chasing sense objects). According to the company it keeps, so are the fruits it eats ||86|| (sggs 1369).
• ਕਬੀਰ ਜਾ ਕਉ ਖੋਜਤੇ ਪਾਇਓ ਸੋਈ ਠਉਰੁ ॥ ਸੋਈ ਫਿਰਿ ਕੈ ਤੂ ਭਇਆ ਜਾ ਕਉ ਕਹਤਾ ਅਉਰੁ ॥੮੭॥: Kabeer jaa kaou khojate paaiou soee thour. Soee fir kai tu bhaiaa jaa ko kahataa aour ||87||: Kabeer, (by Simran) you have found that place (the Lotus Feet of God) which you were seeking. Now you have merged in Him, which you thought was separate from yourself ||87|| (sggs 1369).
• ਕਬੀਰ ਮਾਰੀ ਮਰਉ ਕੁਸੰਗ ਕੀ ਕੇਲੇ ਨਿਕਟਿ ਜੁ ਬੇਰਿ ॥ ਉਹ ਝੂਲੈ ਉਹ ਚੀਰੀਐ ਸਾਕਤ ਸੰਗੁ ਨ ਹੇਰਿ ॥੮੮॥: Kabeer maaree marayu kusang kee kele nikti ju ber. Uh jhoolai uh cheereeyai saakat sang na her: Kabeer, I have been ruined and destroyed by bad company (Kusang), like the banana plant near the thorn bush. The thorn bush waves in the wind, and pierces the banana plant; see this, and do not associate with the faithless cynics (sggs 1369).
• ਕਬੀਰ ਭਾਰ ਪਰਾਈ ਸਿਰਿ ਚਰੈ ਚਲਿਓ ਚਾਹੈ ਬਾਟ ॥ ਅਪਨੇ ਭਾਰਹਿ ਨਾ ਡਰੈ ਆਗੈ ਅਉਘਟ ਘਾਟ ॥੮੯॥: kabeer bhaar paraaee sir charai chalio chaahai baat. Apane bhaarahi naa darai aagai aoughat ghaat ||89||: Kabeer, the mortal carries the load (of slander) of others' sins on his head. He still wants to walk on this path (even though he is adding the load of slander on his head). He is not afraid of his own load of evil deeds, even though the road ahead is difficult and treacherous (to walk with all this load of slander and sins) ||89|| (sggs 1369).
• ਕਬੀਰ ਬਨ ਕੀ ਦਾਧੀ ਲਾਕਰੀ ਠਾਢੀ ਕਰੈ ਪੁਕਾਰ ॥ ਮਤਿ ਬਸਿ ਪਰਉ ਲੁਹਾਰ ਕੇ ਜਾਰੈ ਦੂਜੀ ਬਾਰ ॥੯੦॥: Kabeer ban kee daadhee laakaree thaadhee karai pukaar. Mati bas parou luhaar ke jaarai doojee baar ||90||: Kabeer, the wood of forest is is crying out, "Do not let me fall into the hands of the blacksmith (i.e. one afflicted with evil passions etc.), who would burn me a second time (first, when wood was burnt to turn it into coal, and second time it gets burnt as coal) "||90|| (sggs 1369).
• ਕਬੀਰ ਮਨੁ ਮੂੰਡਿਆ ਨਹੀ ਕੇਸ ਮੁੰਡਾਏ ਕਾਂਇ ॥ ਜੋ ਕਿਛੁ ਕੀਆ ਸੋ ਮਨ ਕੀਆ ਮੂੰਡਾ ਮੂੰਡੁ ਅਜਾਂਇ ॥੧੦੧॥: Kkabeer manu moondiaa nahee kes mundaae kaani. Jo kish keeaa so manu keeaa moondaa moond ajaani ||101||: Kabeer, you have not shaved your mind (eradication of evil passions, wanderings, Durmat, doubts, fears, Trishnaa, ego, attachments, etc.), so what is use of shaving your head? Whatever is done, is done by the mind (i.e mind is seat of man's troubles); it is useless to shave your head (as many so called Saadhoos do, i.e. it is useless to shave the head but not the mind) ||101|| (sggs 1369).

Our mind can be compared to the moon. As the moon draws (and reflects) light from the sun, our mind draws (and reflects) light from the Aatmaan. This mind of ours is a great delight to one and all, when the quality of Saatav (goodness) is predominant in it. When this happens it is then truly like a full moon night. However, there are times when just the opposite happens. When the shadow of the non-self (center of selfishness or evil deeds in us) falls upon the mind, it is under eclipse and we lose all sight of right and wrong. Then the qualities of Tamas (ignorance) and Raajas (passion), and not Saatav, reigns the Self and alas, we commit blunders.

Therefore, the Gurbani directs and commands us that in order to tread the path of Spirituality, mind-control is must. In other words, for the seekers of Spiritual Life (Gurmukh Lifestyle), annihilation of the illusioned mind is essential. Its death clears the way to detachment, and ultimately to Spiritual Realization. Without meditation on Naam (Simran, Jap, Shabad-Vichaar, etc.), the Jeeva (individual being) wanders in delusion. And he ends up engaging in in evil-inclinations. This process continues and repeats itself. The man's own mind is the seat of his troubles. He suffers because either he cannot or does not control his mind. Accordingly, throughout the Gurbani, there is tremendous emphasis put on the control of the mind and its wanderings. When the mind is controlled (conquered, killed or annihilated) through Naam (Giaan...), there is the right vision — right thoughts, speech, actions, and conduct. As a result, the mind's wanderings (negativity, defilement, Haume, evil passions etc.) cease.

• ਕਬੀਰ ਗਾਗਰਿ ਜਲ ਭਰੀ ਆਜੁ ਕਾਲ੍ਹ੍ਹਿ ਜੈਹੈ ਫੂਟਿ ॥ ਗੁਰੁ ਜੁ ਨ ਚੇਤਹਿ ਆਪਨੋ ਅਧ ਮਾਝਿ ਲੀਜਹਿਗੇ ਲੂਟਿ ॥੭੩॥: Kabeer gaagar jal bharee aaj kaalih jaihai foot. Gur ju na chaetahi aapano adh maajh leejahige loot ||73||: Kabeer, the pitcher is full of water; it will break, today or tomorrow (similarly, this body's end is also certain). Those who do not remember their Guru (live by the Gurmat), will be plundered on the way of their life's journey ||73|| (sggs 1368).
  
• ਕਬੀਰ ਸੰਗਤਿ ਕਰੀਐ ਸਾਧ ਕੀ ਅੰਤਿ ਕਰੈ ਨਿਰਬਾਹੁ ॥ ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜੀਐ ਜਾ ਤੇ ਹੋਇ ਬਿਨਾਹੁ ॥੯੩॥: Kabeer sangati kareeai saadh kee anti karai nirabaahu. Saakat sang na keejeeai jaa te hoi binaahu ||93||: Kabeer, associate with the Holy, who will take you to Nirvaana in the end. Do not associate with the faithless cynics ( i.e. Kusang); they would ruin (your spiritual life and peace) ||93|| (sggs 1369).
• ਗਉੜੀ ਗੁਆਰੇਰੀ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ਕੇ ਚਉਪਦੇ ੧੪ ॥ ਅਬ ਮੋਹਿ ਜਲਤ ਰਾਮ ਜਲੁ ਪਾਇਆ ॥ ਰਾਮ ਉਦਕਿ ਤਨੁ ਜਲਤ ਬੁਝਾਇਆ ॥੧॥ ਰਹਾਉ ॥ ਮਨੁ ਮਾਰਣ ਕਾਰਣਿ ਬਨ ਜਾਈਐ ॥ ਸੋ ਜਲੁ ਬਿਨੁ ਭਗਵੰਤ ਨ ਪਾਈਐ ॥੧॥ ਜਿਹ ਪਾਵਕ ਸੁਰਿ ਨਰ ਹੈ ਜਾਰੇ ॥ ਰਾਮ ਉਦਕਿ ਜਨ ਜਲਤ ਉਬਾਰੇ ॥੨॥ ਭਵ ਸਾਗਰ ਸੁਖ ਸਾਗਰ ਮਾਹੀ ॥ ਪੀਵਿ ਰਹੇ ਜਲ ਨਿਖੁਟਤ ਨਾਹੀ ॥੩॥ ਕਹਿ ਕਬੀਰ ਭਜੁ ਸਾਰਿੰਗਪਾਨੀ ॥ ਰਾਮ ਉਦਕਿ ਮੇਰੀ ਤਿਖਾ ਬੁਝਾਨੀ ॥ ੪॥੧॥: Gourree Guaareree Sree Kabeer Jeeou ke chaoupade 14 || Abb mohi jalat raam jalu paayaa ...: Gourree Guaareree Sree Kabeer Jeeou ke chaoupade 14. I was on fire (of sensuous pleasures, Trishanaa, desires etc.), but now I have found the soothing Water of the Lord's Name. This Water of the Lord's Name has cooled my burning body. ||1||Pause|| To kill their minds, some go off into the forests; but that Water (of the Divine Name) is not found without the Lord (Simran of). ||1|| That fire has consumed angels and mortal beings, but the Water of the Lord's Name saves His humble servants from burning. ||2|| In the Sukh Saagar, there is the Bhav Saagar. I continue to drink it in, but this Water (of the Lord's Name) is never exhausted. ||3|| Says Kabeer, meditate upon the Lord. The Water of the Lord's Name has quenched my thirst (of Trishanaa) ||4||1|| (sggs 323).
• ਮਨਮੁਖਿ ਕਮਲਾ ਰਗੜੈ ਲੁਝੈ ॥ ਗੁਰਮੁਖਿ ਹੋਇ ਤਿਸੁ ਸਭ ਕਿਛੁ ਸੁਝੈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਨ ਸਿਉ ਲੁਝੈ ॥੪੬॥: Manmukh kamlaa ragarhai lujhai. Gurmukh hoyi tis sabh kish sujahi. Nanak Gurmukh mann siou lujhai ||46||: The Manmukh (material being) drives himself crazy struggling with worries and stubbornness. But those who become Gurmukh understand everything (ਆਤਮਕ ਜੀਵਨ ਦੇ ਹਰੇਕ ਭੇਤ ਨੂੰ). O Nanak, (the one who) becomes the Gurmukh struggles with your own mind (ਆਪਣੇ ਮਨ ਨਾਲ ਟਾਕਰਾ ਕਰਦਾ ਰਹਿੰਦਾ ਹੈ) ||46|| (sggs 1418).
• ਮਨਸਾ ਮਾਰਿ ਮਨੈ ਸਿਉ ਲੂਝੈ ॥: Manasaa maar manai siou loojhai:: Annihilte your desires, and struggle with your mind (sggs 1021).
• ਸੋ ਮੁਨਿ ਜਿ ਮਨ ਕੀ ਦੁਬਿਧਾ ਮਾਰੇ ॥ ਦੁਬਿਧਾ ਮਾਰਿ ਬ੍ਰਹਮੁ ਬੀਚਾਰੇ ॥੧॥: Binu mann mooye kaise hari paai: Without annihilating (conquering) the mind, how can God be found? (sggs 665).
• ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥: Mann jeetai jagg jeet: If you conquer the mind, you conquer the material world (sggs 6).
• ਮਨੁ ਰਤਾ ਗੋਵਿੰਦ ਸੰਗਿ ਸਚੁ ਭੋਜਨੁ ਜੋੜੇ ॥ ਪ੍ਰੀਤਿ ਲਗੀ ਹਰਿ ਨਾਮ ਸਿਉ ਏ ਹਸਤੀ ਘੋੜੇ ॥ ਰਾਜ ਮਿਲਖ ਖੁਸੀਆ ਘਣੀ ਧਿਆਇ ਮੁਖੁ ਨ ਮੋੜੇ ॥ ਢਾਢੀ ਦਰਿ ਪ੍ਰਭ ਮੰਗਣਾ ਦਰੁ ਕਦੇ ਨ ਛੋੜੇ ॥ ਨਾਨਕ ਮਨਿ ਤਨਿ ਚਾਉ ਏਹੁ ਨਿਤ ਪ੍ਰਭ ਕਉ ਲੋੜੇ ॥੨੧॥੧॥ ਸੁਧੁ ਕੀਚੇ: Manu raaataa gobind sang sach bhojan jorre....: (The one who meditates on God) His mind becomes imbued with the Lord, the true food and dress. To embrace love for the Name of the Lord is to possess horses and elephants (power etc.). To meditate on the Lord steadfastly is to rule over kingdoms of property and enjoy all sorts of pleasures. The minstrel begs at God's Door - he will never leave that Door. Nanak ever has this yearning in his mind and body — he longs continually to meet God ||21||1|| Sudh Keechay|| (sggs 323).

— T. Singh
www.gurbani.org

Updated on Thursday, November 8, 2012 4:10 PM (PST)

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