This composition by Bhagat Kabir
Ji is based on fifteen lunar dates. It consists of one
salok and sixteen
pauris. In it, Bhagat Kabir Ji conveys that IkOankar (the Divine) is the Creator of all. When one develops love for the
Nam of IkOankar, their mind is cleansed of the filth of vices. By singing IkOankar’s praises, one remains alert to the temptations of vices. Those who remain absorbed in IkOankar’s love become free of suffering. Additionally, the pauris of the composition inspire the being to accept the teachings of the Wisdom (
Guru), contemplate Nam, renounce desires, master the mind, and free oneself from the influence of transient things and relationships.
The being whose love is attached with the lotus-feet of Gobind, through the grace of Saint-Guru, the mind of that being becomes filth-free. On the fourteenth day after the new moon, the last day before the full moon, Bhagat Kabir references the
fourteen realms described in Hindu philosophy. This message extends beyond Bhagat Kabir’s context and can apply to any spiritual system where different realms are believed to exist. Here, Bhagat Kabir subverts the notion that
IkOankar (One Creative and Pervasive Force, 1Force, the One) is present in only some realms or places and not others. Bhagat Kabir reminds us of IkOankar, who is pervasive in everything, within each and every one of our pores. IkOankar is referred to here through the name
Murari, which speaks to IkOankar as being triumphant over ‘evil,’ as the One who slays ‘evil.’ Here, Bhagat Kabir further drives home the core messages of forgoing ritualism and austerity, focusing instead on internalizing
Nam (Identification with IkOankar) and practicing Truth and contentment that flow from this Identification. Bhagat Kabir urges seekers to keep their focus on the beauty of the Divine, to let the praise of the Divine flow within and without, and to always remember the Wisdom-Guru.
Bhagat Kabir’s writing on the fourteenth day prompts us to reflect on the patterns of separation and speculation that are ingrained and widespread globally. Many of us feel removed from IkOankar. We don’t feel IkOankar’s presence within and around us, pervading even our pores and cells. For many, the idea of the Divine is followed by the sense that the Divine, if there is a Divine, is somewhere far-off, removed, certainly not immanent. When we look at many spiritual and religious traditions, this duality is affirmed. It’s postulated that there are many worlds, so many realms, and the Divine is sure to dwell somewhere within them, but not all of them. People are urged to engage in life as a means to an end, focusing on the “right” disciplines and prescriptions. Caught up in these philosophies, people worry about which realm they will end up in after this life. Bhagat Kabir urges us to forgo these concerns—to stop trying to assign a location to the Divine, and to stop worrying about heavens and hells. The message is that if we want to contemplate something, it should be IkOankar: the One who triumphs over ‘evil,’ who dwells everywhere, and the Wisdom-Guru who guides us to realize this One. Through this contemplation, we can see beyond the falsehood of our dualities by truly experiencing that the One is with us, here and now. We come to understand that we only need to learn how to meet that One with Identification, praise, and love. In doing so, we are imparted with a deep sense of eternality, contentment, and Truth. This is how a seeker sees beyond postulation and prescription, beyond the veil of ego. Will we enrich our minds with the Wisdom-Guru? Will we seek unity here and now, in these lives, rather than in another realm or afterlife?
