WEAVER & WEAVING OF THE BODY

The foregoing Shabad is by Kabeer Sahib. To support himself and his family, he used to weave. In this way, he earned his honest living - Kirat Kamaaee.

Anyhow, Pandits (priest class) always looked Kabeer Sahib down because he was a weaver - Julaahaa / Julaha - from the weaving community, instead of belonging to the Pandit (or Brahmin) community. Through this Shabad, he told the hypocrite, ignorant and falsely proud Pandits that they (i. e., we all) are also weavers (Julaahaas) because we all weave our own body! How? With a practical example of the weaving (Taanee) on the loom (Khaddee), Kabeer Sahib in this Shabad explains as to how the Vaasnaa-bound Jeeva (ego or Haume-stricken individual) weaves his own body and comes into this world (Janam), and subsequently becomes extroverted and get caught in the gross objects of the enchanting world (Maya or illusion) during his relatively short stay here. And ultimately dies (Maran) in Vaasnaas again, only to re-weave his body again! The full Shabad is as follows:

• ਗਜ ਨਵ ਗਜ ਦਸ ਗਜ ਇਕੀਸ ਪੁਰੀਆ ਏਕ ਤਨਾਈ ॥ ਸਾਠ ਸੂਤ ਨਵ ਖੰਡ ਬਹਤਰਿ ਪਾਟੁ ਲਗੋ ਅਧਿਕਾਈ ॥੧॥ ਗਈ ਬੁਨਾਵਨ ਮਾਹੋ ॥ ਘਰ ਛੋਡਿਐ ਜਾਇ ਜੁਲਾਹੋ ॥੧॥ ਰਹਾਉ ॥ ਗਜੀ ਨ ਮਿਨੀਐ ਤੋਲਿ ਨ ਤੁਲੀਐ ਪਾਚਨੁ ਸੇਰ ਅਢਾਈ ॥ ਜੌ ਕਰਿ ਪਾਚਨੁ ਬੇਗਿ ਨ ਪਾਵੈ ਝਗਰੁ ਕਰੈ ਘਰਹਾਈ ॥੨॥ ਦਿਨ ਕੀ ਬੈਠ ਖਸਮ ਕੀ ਬਰਕਸ ਇਹ ਬੇਲਾ ਕਤ ਆਈ ॥ ਛੂਟੇ ਕੂੰਡੇ ਭੀਗੈ ਪੁਰੀਆ ਚਲਿਓ ਜੁਲਾਹੋ ਰੀਸਾਈ ॥੩॥ ਛੋਛੀ ਨਲੀ ਤੰਤੁ ਨਹੀ ਨਿਕਸੈ ਨਤਰ ਰਹੀ ਉਰਝਾਈ ॥ ਛੋਡਿ ਪਸਾਰੁ ਈਹਾ ਰਹੁ ਬਪੁਰੀ ਕਹੁ ਕਬੀਰ ਸਮਝਾਈ ॥੪॥੩॥੫੪॥: Gaj nav gaj das gaj ikees pureeaa ek tanaaee || Saath soot nav khand bahatar paatu lago adhikaaee ||1|| Gayee bunaavan maaho || Ghar shodiai jaai julaaho ||1|| rahaaou || Gajee na mineeai tol na tuleeai paachan ser adhaaee || Jo kar paachan begi na paavai jhagar karai gharahaaee ||2|| Din kee baith khasam kee barakas ih belaa kat aaee || Shoote koonde bheegai pureeaa chalio julaaho reesaaee ||3|| Shoshhee nalee tant nahee nikasai natar rahee ourajhaaee || Shod pasaar eehaa rahu bapuree kahu Kabeer samajhaaee ||4||3||54||: Nine yards, ten yards, and twenty-one yards - weave these into the full piece of cloth. Take the sixty threads and add nine joints to the seventy-two in the weaving (Taanee). ||1|| When the Jeeva-weaver (individual being) forgets the Lord, then Vaasnaas itself starts weaving of this body. After leaving her body-home, the Vaasnaas makes the Jeeva-weaver to come back to the body. ||1||Pause|| This cloth (of body-weaving) cannot be measured in yards or weighed with weights; its food is two and a half measures. If it does not obtain food right away, it quarrels with the owner of the body. ||2|| How many days will you sit here, in opposition (forgetfulness) to your Lord? When will this opportunity (of human life) come again? Leaving his pots and pans, and the bobbins wet with his tears (i.e., saturated with Vaasnaas), the weaver soul departs in anger. ||3|| The wind-pipe is empty now; the thread of the breath does not come out any longer. The thread is tangled; it has run out. Renounce Vaasnaas while you remain here, O poor Jeeva; says Kabeer: you must understand this! ||4||3||54|| (sggs 335).

Like many other Shabads of Kabeer Sahib, this Shabad is also pretty complex and loaded. Let's try open it and reflect on it verse-by-verse. To liberate ourselves from worldly bondage (or repeated suffering of birth and death), Kabeer Sahib says, we must conquer our bad Vaasnaa while living in the body. To put it in simple words, we are born (Janam) on account of false ego-sense (Haume), and if we die in the same deluded consciousness, then we come back and weave the body again. Thus setting in motion the vicious cycle of repeated suffering.

• ਹਉ ਵਿਚਿ ਜੰਮਿਆ ਹਉ ਵਿਚਿ ਮੁਆ ॥: Hayu vich janmiaa hayu vich muaa: In ego (man) is born, and in ego (man) dies (sggs 466).
• ਹਉਮੈ ਵਿਚਿ ਜਗਤੁ ਮੁਆ ਮਰਦੋ ਮਰਦਾ ਜਾਇ ॥: Houmai vich jagat muaa marado maradaa jaae: In egotism, the world is dead; it dies and dies, again and again (sggs 555).
• ਹਉਮੈ ਮੋਹੁ ਉਪਜੈ ਸੰਸਾਰਾ ॥: Haumai moh upjai sansaraa: Out of egotism and attachment, the Universe is born (sggs 1057).
• ਹਉਮੈ ਸਭੁ ਸਰੀਰੁ ਹੈ ਹਉਮੈ ਓਪਤਿ ਹੋਇ ॥...: Haumai sabh sareer hai hayumai opati hoe...: Ego is within all the bodies; and through ego the beings are born. Egotism is total darkness; in egotism, no one can understand anything. :In egotism, devotional worship cannot be performed, and the Hukam of the Lord's Command cannot be understood. In egotism, the soul is in bondage, and the Naam, the Name of the Lord, does not come to abide in the mind (sggs 560).

ਗਜ ਨਵ ਗਜ ਦਸ ਗਜ ਇਕੀਸ ਪੁਰੀਆ ਏਕ ਤਨਾਈ ॥ ਸਾਠ ਸੂਤ ਨਵ ਖੰਡ ਬਹਤਰਿ ਪਾਟੁ ਲਗੋ ਅਧਿਕਾਈ ॥੧॥: Gaj nav gaj das gaj ikees pureeaa ek tanaaee || Saath soot nav khand bahatar paatu lago adhikaaee ||1|| : Nine yards, ten yards, and twenty-one yards - weave these into the full piece of cloth. Take the sixty threads and add nine joints to the seventy-two in the weaving (Taanee). ||1||>>>>Ego (Haume) or Vaasnaas is the seed of the body-mind-intellect apparatus. Talking in terms of weaving a full piece of cloth on the loom, Jeeva's body is made of 40 yards (nine+ten+ twenty-one= 40). Here "nine" represents the nine holes of the body (two eyes, two ears, two nostrils, one mouth, one genital, and one anus). "Ten" represents the number of bodily senses and sense-organs: year, skin, eye, tongue and nose makes five senses of acquiring knowledge (Giaan Indriyas). Similarly, the speech, hands, legs, genital, and anus make five senses of action or work (Karma Indriyas). "Twenty-one" represents principle of temporary material manifestation and includes five gross and five subtle elements (earth, water, fire, air, sky, etc.), ten Praan or life-breaths (Praan, Apaan, Samaan, Wyaan, Udaan, Naag, Kuraam, Krikaal, Dev Dat, and Dhananjah), and one mind. Also, the length of the weave (Taanee) on the loom (Khaddee) is generally 21 yards.

• ਕਾਂਇਆ ਨਗਰਿ ਇਕੁ ਬਾਲਕੁ ਵਸਿਆ ਖਿਨੁ ਪਲੁ ਥਿਰੁ ਨ ਰਹਾਈ ॥: Kaaniaa nagar ik baalak vasiaa khin pal thir na rahaaee: Within the body-village there lives a restless child (ignorant mind) who cannot hold still, even for an instant (sggs 1191).
• ਇਹੁ ਮਨੁ ਸਕਤੀ ਇਹੁ ਮਨੁ ਸੀਉ ॥ ਇਹੁ ਮਨੁ ਪੰਚ ਤਤ ਕੋ ਜੀਉ ॥ ਇਹੁ ਮਨੁ ਲੇ ਜਉ ਉਨਮਨਿ ਰਹੈ ॥ ਤਉ ਤੀਨਿ ਲੋਕ ਕੀ ਬਾਤੈ ਕਹੈ ॥੩੩॥: Ih manu sakti ih manu seeou. Ih mnu panj tatt ko jeeou... (sggs 342).

" Sixty threads" represent number of threads on the longer side of the weave. It is said that the human body is consisted of 60 relatively larger arteries (ਨਾੜੀ - Naarhee). The number "nine" represents nine joints of the body (four joints of two arms, four joints of two legs, and one joint of neck=9). The weave on the loom generally has nine joints too (9 Kaane or small sticks inserted in the weave). And "seventy-two" represent the woof on the weave. Also, the total number of relatively smaller arteries in the human body is said to be as many as 72,000. The bodily senses are strung upon these ropes of arteries.

• ਨਾਇਕੁ ਏਕੁ ਬਨਜਾਰੇ ਪਾਚ ॥ ਬਰਧ ਪਚੀਸਕ ਸੰਗੁ ਕਾਚ ॥ ਨਉ ਬਹੀਆਂ ਦਸ ਗੋਨਿ ਆਹਿ ॥ ਕਸਨਿ ਬਹਤਰਿ ਲਾਗੀ ਤਾਹਿ ॥੧॥ ਮੋਹਿ ਐਸੇ ਬਨਜ ਸਿਉ ਨਹੀਨ ਕਾਜੁ ॥: Naayik ek banjaare paanch. baradh pacheesak sang kaach. Nayu baheeyaa das goni aahi. Kasan bahattar laagee taahi. ||1|| Mohi aise banaj siyu naheen kaaj: There is one merchant (ਛਾਹ, etc.) and five traders (with this merchant). The twenty-five oxen carry false merchandise (with this caravan). There are nine (holes as the) poles (ਬਹੀਆਂ-ਚੁਆੜੀਆਂ, ਲੰਮੀਆਂ ਡਾਂਗਾਂ ਜਿਨ੍ਹਾਂ ਦੀ ਸਹਾਇਤਾ ਨਾਲ ਛੱਟਾਂ ਲੱਦੀਦੀਆਂ ਹਨ) which hold the ten bags (i.e. ten senses are like ten bags, ਛੱਟਾਂ, ਬੋਰੀਆਂ, etc.). The seventy-two arteries (Naarhees) are ropes (ਕਸਨ-ਕੱਸਣ ਵਾਲੀਆਂ, ਖਿੱਚਣ ਵਾਲੀਆਂ, ਸੇਬੇ, ਰੱਸੀਆਂ ਜਿਨ੍ਹਾਂ ਨਾਲ ਛੱਟਾਂ ਸੀਵੀਂਦੀਆਂ ਹਨ) tied to the (ten bags of the ten senses). ||1|| I don't care at all about such commerce (sggs 1194).

ਗਈ ਬੁਨਾਵਨ ਮਾਹੋ ॥ ਘਰ ਛੋਡਿਐ ਜਾਇ ਜੁਲਾਹੋ ॥੧॥ ਰਹਾਉ ॥: Gayee bunaavan maaho || Ghar shodiai jaai julaaho ||1|| rahaaou || When the Jeeva-weaver (individual being) forgets the Lord, then Vaasnaa (mind's evil desires) itself starts weaving of this body. After leaving her body-home, the Vaasnaa makes the Jeeva-weaver to come back to the body. ||1||Pause|| >>>> Here the word "Maaho" indicates Vaasnaas — the mind's evil undigested desires, psychological conditionings, latent memories, innate tendencies, inherent inclinations, self-limitations, dispositions, obstinate clinging to a fancy or deluded imagination, memories or subtle impressions of the past. Vaasnaas produce thoughts, and thoughts produce actions. Whatever we do at the present becomes the memory of the past the very next moment! Hence all Vaasnaas are of the mind. On the other hand, the Pure Self, our True Nature, is simply Being, free of suffering as there is no Vaasnaas in Him. Seen thusly, Jeeva's repeated suffering is not eternal. However, trouble starts when the Self is confounded with the limited body (ego or Haume), resulting in the expression of Vaasnaas through the body-mind-intellect personality. Memory of subtle impressions of one's past actions then turn into mental concepts. As with all mental concepts, frustration and suffering is inevitable. Rise of the false ego-sense is the birth of the body. In other words, false ego-sense is the weaver of the body.

• ਜਿਤੁ ਲਾਗੋ ਮਨੁ ਬਾਸਨਾ ਅੰਤਿ ਸਾਈ ਪ੍ਰਗਟਾਨੀ ॥: Jit laago manu baasanaa anti saaee pragattaanee: That Vaasnaa, to which the mind is attached, at the last moment, becomes manifest (sggs 242).
• ਮਨਿ ਬਾਸਨਾ ਰਚਿ ਬਿਖੈ ਬਿਆਧਿ ॥: Mani baasanaa rachi bikhai biaadh: The mind is engrossed in Vaasnaa, and the disease of corruption (sggs 675).
• ਮਨਿ ਤਨਿ ਬਾਸਨਾ ਬਹੁਤੁ ਬਿਸਥਾਰਾ ॥: Mani tani baasanaa baht bisathaaraa: The mind and body are filled with immense, expansive Vaasnaa (sggs 1005).
• ਬਿਖੈ ਬਿਖੈ ਕੀ ਬਾਸਨਾ ਤਜੀਅ ਨਹ ਜਾਈ ॥: Bikhai bikhai kee baasanaa tajeea nah jaaee: I cannot escape my Vaasnaa for sin and corruption (sggs 855).
• ਕਾਮ ਕ੍ਰੋਧ ਮਦ ਲੋਭ ਮੋਹ ਦੁਸਟ ਬਾਸਨਾ ਨਿਵਾਰਿ ॥: Kaam krodh madd lobh moh dusatt baasanaa nivaar: Take away my Vaasna--lust, anger, pride, greed, and emotional attachment (sggs 523).
• ਮੋਹ ਮਿਥਨ ਦੁਰੰਤ ਆਸਾ ਬਾਸਨਾ ਬਿਕਾਰ ॥: Moh mithan durant aasaa baasanaa bikaar: Emotional attachment is false, desire is filthy, and longing is corrupt (sggs 508).
• ਲਪਟਿ ਰਹਿਓ ਮਨੁ ਬਾਸਨਾ ਗੁਰ ਮਿਲਿ ਇਹ ਤਿਆਗਉ ॥: Lapati rahio manu baasanaa gur mil ih tiaago: My mind clings to Vaasnaa; meeting with the Divine, I have renounced them (sggs 808).
• ਮਿਥਿਆ ਨਾਹੀ ਰਸਨਾ ਪਰਸ ॥ ਮਨ ਮਹਿ ਪ੍ਰੀਤਿ ਨਿਰੰਜਨ ਦਰਸ ॥ ਪਰ ਤ੍ਰਿਅ ਰੂਪੁ ਨ ਪੇਖੈ ਨੇਤ੍ਰ ॥ ਸਾਧ ਕੀ ਟਹਲ ਸੰਤਸੰਗਿ ਹੇਤ ॥ ਕਰਨ ਨ ਸੁਨੈ ਕਾਹੂ ਕੀ ਨਿੰਦਾ ॥ ਸਭ ਤੇ ਜਾਨੈ ਆਪਸ ਕਉ ਮੰਦਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਬਿਖਿਆ ਪਰਹਰੈ ॥ ਮਨ ਕੀ ਬਾਸਨਾ ਮਨ ਤੇ ਟਰੈ ॥ ਇੰਦ੍ਰੀ ਜਿਤ ਪੰਚ ਦੋਖ ਤੇ ਰਹਤ ॥ ਨਾਨਕ ਕੋਟਿ ਮਧੇ ਕੋ ਐਸਾ ਅਪਰਸ ॥੧॥: Mithiaa naahee rasanaa paras ...: One whose tongue does not touch falsehood; whose mind is filled with love for the Blessed Vision of the Pure Lord, whose eyes do not gaze upon the beauty of others' wives, who serves the Holy and loves the association of the Truth (Satsang), whose ears do not listen to slander against anyone, who deems himself to be the worst of all, who, by the Holy Grace, renounces corruption, Who conquering his senses (organs of cognition) remains free from "Panch Dokh" (their defects), O Nanak! Among millions, there is scarcely one such "Aparas" (beyond Maya's influence). ||1|| (sggs 274).

ਗਜੀ ਨ ਮਿਨੀਐ ਤੋਲਿ ਨ ਤੁਲੀਐ ਪਾਚਨੁ ਸੇਰ ਅਢਾਈ ॥ ਜੌ ਕਰਿ ਪਾਚਨੁ ਬੇਗਿ ਨ ਪਾਵੈ ਝਗਰੁ ਕਰੈ ਘਰਹਾਈ ॥੨॥: Gajee na mineeai tol na tuleeai paachan ser adhaaee || Jo kar paachan begi na paavai jhagar karai gharahaaee ||2|| This cloth (of body-weaving) cannot be measured in yards or weighed with weights; its food is two and a half measures. If it does not obtain food right away, it quarrels with the owner of the body. ||2|>>>>This weave of the body is neither measured by yards or weighed with weights (some places in the Gurbani it is said to be 3.5 Mann or approximately about 65 Kilos, and 3.5 cubits or roughly 6 feet or little more). However, daily it needs 2 1/2 Ser food (slightly over one kilogram. Some places in the Gurbani it is said to be 3 Ser). If it does not get that food on time, it gets restless, and complains to let the person to whom the body belongs. Most of us live for food and drinks. Instead of meditating on the Divine, we meditate on the foods and drinks. In other words, instead of living in the world, we allow the world to live in us! In the process, thus, we forget God (Pure Consciousness), and become extrovert or friend with Maya (corruption of the deluded consciousness).

• ਮਿਲਿ ਮਾਇਆ ਸੁਰਤਿ ਗਵਾਈ ॥: Mil Maya surti gavaayee: By associating with the Maya (illusion), the mortal loses Divine Understanding (sggs 989).
• ਸਾਢੇ ਤ੍ਰੈ ਮਣ ਦੇਹੁਰੀ ਚਲੈ ਪਾਣੀ ਅੰਨਿ ॥: Saadhe trai mann dehuree chalai paanee ann: 3.5 Mann body is nourished by water and grain (sggs 1383).
• ਤੀਨਿ ਸੇਰ ਕਾ ਦਿਹਾੜੀ ਮਿਹਮਾਨੁ ॥: Teen ser kaa dihaarree mihamaan: You are a guest, given three Ser food a day (sggs 374).
• ਸਾਢੇ ਤੀਨਿ ਹਾਥ ਤੇਰੀ ਸੀਵਾਂ ॥: Saadhe teen haath teree seevaan: But in the end, three and a half cubits will be your measured space (sggs 659).
• ਕਾਰਜੁ ਸਾਢੇ ਤੀਨਿ ਹਥ ਘਨੀ ਤ ਪਉਨੇ ਚਾਰਿ ॥: Kaaraj saadhe theen hath ghanee ta pounae chaar: In the end, only 3.5 or 3.75 cubits will be your lot (sggs 1376).

ਦਿਨ ਕੀ ਬੈਠ ਖਸਮ ਕੀ ਬਰਕਸ ਇਹ ਬੇਲਾ ਕਤ ਆਈ ॥ ਛੂਟੇ ਕੂੰਡੇ ਭੀਗੈ ਪੁਰੀਆ ਚਲਿਓ ਜੁਲਾਹੋ ਰੀਸਾਈ ॥੩॥: Din kee baith khasam kee barakas ih belaa kat aaee || Shoote koonde bheegai pureeaa chalio julaaho reesaaee ||3|| How many days will you sit here, in opposition (forgetfulness) to your Lord? When will this opportunity (of human life) come again? Leaving his pots and pans, and the bobbins wet with his tears (i.e., saturated with Vaasnaa), the weaver soul departs in anger. ||3||>>>> The life-span is fleeting — it can end any moment. It's not meant to be permanent. The Gurbani says that we all are born Original as Unconditioned Consciousness. But, as we come in contact with the material world (Maya), our consciousness becomes conditioned and we turn duplicate or false. As the sensory apparatus of the body is by nature extrovert, we preoccupy ourselves mostly with worldly pursuits and affairs. Consequently, we lose out our True Identity and real meaning and purpose in life. So we die as duplicates; even though we were born Original! "How many days will you sit here, in opposition to your Lord?", asks the Gurbani. Being immersed in evil passions and pleasure seeking, the majority of us in the world do not even get started on the Spiritual adventure. Some others may feel the need for Spiritual Life (Gurmukhataa) but the desire to pursue it is either superficial or totally absent. For example, one may read a scripture or attend a Spiritual event here and there only if he has nothing else to do! Others make the excuse that their time to take on Spiritual journey has not yet come, and that when God will wish they will do it! Yet there are some who make the excuse it's already too late for them, or the path of Spirituality is too difficult for them to tread. "We want to do all that, but now I neither have time nor deep interest for it", they say! The Gurbani and the true Men of Light try to awaken us from this sleep of unenlightened existence. "Don't wait for old age", they roar. For longer we wait, more repeated pain and delusion we will experience. They urge us that everything in one's life can wait, but not the search to know the nature of the Self — "Who am I?". Because this Spiritual-inquiry (Shabad-Vichaar) is the fire in which the very seed and roots of the conditioned mind (false ego, ignorance, impurities, Maya, etc.) are burnt completely. Only then does the Original state ("Joti-svaroop") manifest itself, within. And then Vaasnaa and any further weaving of the body end.

• ਸਾਬਤੁ ਰਖਹਿ ਤ ਰਾਮ ਭਜੁ ਨਾਹਿ ਤ ਬਿਨਠੀ ਬਾਤ ॥: Saabat rakhahi taa raam bhaj naahi taa binathee baat (sggs 1376).
• ਤਰਨਾਪੋ ਇਉ ਹੀ ਗਇਓ ਲੀਓ ਜਰਾ ਤਨੁ ਜੀਤਿ ॥ ਕਹੁ ਨਾਨਕ ਭਜੁ ਹਰਿ ਮਨਾ ਅਉਧ ਜਾਤੁ ਹੈ ਬੀਤਿ ॥: Taranaapo iou hee gaio leeo jaraa tanu jeet. Kahu Nanak bhaj hari manaa aoudh jaatu hai beet (sggs 1426).
• ਮਾਇਆ ਮੋਹੁ ਮਨਿ ਆਗਲੜਾ ਪ੍ਰਾਣੀ ਜਰਾ ਮਰਣੁ ਭਉ ਵਿਸਰਿ ਗਇਆ ॥: Maya mohu mani aagalarraa praanee jaraa maranu bhau visar gaiaa: When the mind is totally attached to Maya; the mortal forgets his fear of old age and death (sggs 92).
• ਜਬ ਲਗੁ ਜਰਾ ਰੋਗੁ ਨਹੀ ਆਇਆ ॥ ਜਬ ਲਗੁ ਕਾਲਿ ਗ੍ਰਸੀ ਨਹੀ ਕਾਇਆ ॥ ਜਬ ਲਗੁ ਬਿਕਲ ਭਈ ਨਹੀ ਬਾਨੀ ॥ ਭਜਿ ਲੇਹਿ ਰੇ ਮਨ ਸਾਰਿਗਪਾਨੀ ॥੨॥ ਅਬ ਨ ਭਜਸਿ ਭਜਸਿ ਕਬ ਭਾਈ ॥ ਆਵੈ ਅੰਤੁ ਨ ਭਜਿਆ ਜਾਈ ॥ ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਅਬ ਸਾਰੁ ॥ ਫਿਰਿ ਪਛੁਤਾਹੁ ਨ ਪਾਵਹੁ ਪਾਰੁ ॥੩॥: Jabb lagu jaraa rogu nahee aaiaa. Jabb lagu kaal grasee nahee kaaiaa. Jabb Lagu bikal bhaee nahee bani. Bhaji lehi re mann saarigapaanee. ||2|| Ab na bhajasi bhajasi kab bhaaee. Aavai antu na bhajiaa jaaee. Jo kish karahi soee ab saaru. Firi pashutaahu na paavahu paar ||3|| (sggs 1159).

ਛੋਛੀ ਨਲੀ ਤੰਤੁ ਨਹੀ ਨਿਕਸੈ ਨਤਰ ਰਹੀ ਉਰਝਾਈ ॥ ਛੋਡਿ ਪਸਾਰੁ ਈਹਾ ਰਹੁ ਬਪੁਰੀ ਕਹੁ ਕਬੀਰ ਸਮਝਾਈ ॥੪॥੩॥੫੪॥: Shoshhee nalee tant nahee nikasai natar rahee ourajhaaee || Shod pasaar eehaa rahu bapuree kahu Kabeer samajhaaee ||4||3||54||: The wind-pipe is empty now; the thread of the breath does not come out any longer. The thread is tangled; it has run out. Renounce Vaasnaa while you remain here, O poor Jeeva; says Kabeer: you must understand this! ||4||3||54|>>>>So here Kabeer Sahib is trying to awaken us from the perpetual slumber of the corruption of the deluded consciousness. He urges us to renounce our Vaasnaa while we are living. Not after death or some oyher time. It will be too late then, once the thread of the life-breath is snapped. Therefore, freedom from the worldly bondage must be the priority in one's life. That's why the Men of Lights tell us that in life everything can wait, but not the search for God.

• ਪਾਛੈ ਕਛੂ ਨ ਹੋਇਗਾ ਜਉ ਸਿਰ ਪਰਿ ਆਵੈ ਕਾਲੁ ॥: paashai kashoo na hoigaa jo sir par aavai kaal: Later on, you will not be able to do anything, when death hangs over your head (sggs 1371).
• ਮਨੂਆ ਅੰਧੁ ਨ ਚੇਤਈ ਪੜੈ ਅਚਿੰਤਾ ਜਾਲੁ ॥: Manooaa andh na chetaee parrai achintaa jaal: The mentally blind man does not even think of this; suddenly, the net of death is cast upon him (sggs 955).
• ਹੰਸਾ ਸਰਵਰੁ ਕਾਲੁ ਸਰੀਰ ॥: Hansaa saravar kaal sareer (sggs 325).
• ਕਬੀਰ ਗਹਗਚਿ ਪਰਿਓ ਕੁਟੰਬ ਕੈ ਕਾਂਠੈ ਰਹਿ ਗਇਓ ਰਾਮੁ ॥ ਆਇ ਪਰੇ ਧਰਮ ਰਾਇ ਕੇ ਬੀਚਹਿ ਧੂਮਾ ਧਾਮ ॥੧੪੨॥ : Kabeer gahgachi pario kuttamb kai kaanthai rahi gaeio raam. Aai pare dharm raai ke beechahi dhoomaa dhaam (sggs 1372).
• ਫਰੀਦਾ ਸਿਰੁ ਪਲਿਆ ਦਾੜੀ ਪਲੀ ਮੁਛਾਂ ਭੀ ਪਲੀਆਂ ॥ ਰੇ ਮਨ ਗਹਿਲੇ ਬਾਵਲੇ ਮਾਣਹਿ ਕਿਆ ਰਲੀਆਂ ॥: Fareedaa siru paliaa daarree palee mushhaan bhee paleeaaan. Re mann gahile baavale maanahi kiaa raleeaaan: Fareed, your hair has turned grey, your beard has turned grey, and your moustache has turned grey. O my thoughtless and insane mind, why are you indulging in worldly pleasures? (sggs 1380).
• ਕਬੀਰਾ ਰਾਮੁ ਨ ਚੇਤਿਓ ਜਰਾ ਪਹੂੰਚਿਓ ਆਇ ॥ ਲਾਗੀ ਮੰਦਿਰ ਦੁਆਰ ਤੇ ਅਬ ਕਿਆ ਕਾਢਿਆ ਜਾਇ ॥: Kabeer raam na chetio jaraa pahoonchio aai. Laagee mandir duaar te ab kiaa kaadhiaa jaai (sggs 1371).
• ਬਨਿਤਾ ਬਿਨੋਦ ਅਨੰਦ ਮਾਇਆ ਅਗਿਆਨਤਾ ਲਪਟਾਵਏ ॥ ਖਿਸੈ ਜੋਬਨੁ ਬਧੈ ਜਰੂਆ ਦਿਨ ਨਿਹਾਰੇ ਸੰਗਿ ਮੀਚੁ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਆਸ ਤੇਰੀ ਸਰਣਿ ਸਾਧੂ ਰਾਖੁ ਨੀਚੁ ॥੨॥: Banitaa binod anand maya agiaantaa laptaavae. Khisao joban badhai jarooaa din nihaare sangi meech ||2||: (O Lord) in ignorance, I cling to the pleasures of woman and the joys of Maya (ਮਾਇਆ ਦੇ ਮੌਜ-ਮੇਲਿਆਂ ਵਿਚ ਗਰਕ ਹਾਂ). My youth is wasting away, old age is approaching, and Death, my companion, is counting days (of my life, ਮੇਰੀ ਜਿੰਦਗੀ ਦੇ ਦਿਨ). Prays Nanak, my hope is in You, Lord; please preserve me, the lowly one, in the Sanctuary of the Holy ||2|| (sggs 458).
• ਨੇੜੈ ਨੇੜੈ ਸਭੁ ਕੋ ਕਹੈ ॥ ਗੁਰਮੁਖਿ ਭੇਦੁ ਵਿਰਲਾ ਕੋ ਲਹੈ ॥੧॥ ਰਹਾਉ ॥: Nerrai nerrai sabhu ko kahai. Gurmukhi bhedu virala ko lahai ||1|| Rahaaou ||: Everyone says that (God) is near, (God)is near (i.e., just for the sakeing saying). But rare is that person, who, by becoming the Gurmukh, understands this mystery. ||1||Pause|| (sggs 1139).
• ਸਰਬ ਦੋਖ ਪਰੰਤਿਆਗੀ ਸਰਬ ਧਰਮ ਦ੍ਰਿੜੰਤਣਃ ॥: Sarab dokh parantiaagee sarab dharma drirrantanah (sggs 1361).
  

— T. Singh
www.gurbani.org