Discovering our True Dwelling: Bhagat Namdev's Shabad 'Jaise Tarvar Pankhi Basera' - Raag Anandkali
The Shabad: Jaise Tarvar Pankhi Basera
Art: Tetyana Chorna
This shabad is about finding our place in the world, discovering our true dwelling. "Basera" is a resting place. A house that we can find shelter in, a refuge in, find solace and lasting peace in. Do the houses we build for ourselves provide us the lasting peace we look for? Bhagat Namdev keenly observes that the material houses are like trees where birds only stay for some time. We are more than the tree we build our current shelter upon. We are more than the family we come from. We are more than the moon and sun that go around us. We are part of the supreme essence which can be realized through the Guru within. By recognizing that we are part of the supreme essence and we find our true place within.
Music was recorded mostly in California and I am thankful to Ahsan Ali for learning this new raag and adding his beautiful Sarangi and background vocals on this shabad. I am also thankful for Ukrainian artist Tetyana Chorna for letting me use her beautiful art for the cover of this shabad.
Shabad Gurbani - Bhagat Namdev (see below for lyrics and translation)
Music - Shivpreet Singh
Sarangi - Ahsan Ali
Art - Tetyana Chorna
Raag Anandkali
Discovering Our True Dwelling: Flying in the Universe
The essence of the shabad's message lies in the profound journey of self-discovery. This journey transcends the external trappings of the world. I believe if we meditate upon this shabad, it can lead us to a deeper understanding of our place within the universe.
The term "Basera," means a resting place. It serves as a symbolic representation of the various shelters we seek in our lives, whether it is physical, emotional, or spiritual. The shabad is about the quest for lasting peace and solace.
In our pursuit of security and serenity, we often erect physical structures as our abodes. These houses, constructed from bricks, mortar, and material possessions, are intended to provide us with comfort and refuge. We can beautify this home with flowers, and water structures. For instance, we have roses in our backyard and frontyard and we also have a waterfall in our backyard.
However, the shabad prompts us to question whether these material dwellings truly offer the lasting peace we yearn for. The impermanent nature of the physical world underscores the transient satisfaction derived from such constructions.
Bhagat Namdev's poignant analogy compares material houses to trees where birds find temporary shelter. This imagery poetically portrays the ephemeral nature of our attachments. Just as birds perch in trees briefly before moving on, our attachment to material possessions and physical abodes offers only fleeting contentment. This analogy invites us to reevaluate our attachment to material comforts and consider the possibility of finding deeper solace and fulfillment.
Our true dwelling cannot just be the tree that we built our nest upon. We are more than the tree we build our current shelter upon. We have to go beyond the surface of our constructions. Our identities and essence stretch far beyond the walls we raise around us. We are not confined to the roles we play within these physical structures. Wouldn't we still be breathing and singing if it were not for this dwelling? This revelation calls us to connect with the core of our being – an inner essence that transcends the confines of material attachments.
Similarly, the shabad urges us to transcend the boundaries of lineage and familial ties. We are more than the family we come from. While heritage certainly influences our experiences and perspectives, it does not encapsulate the entirety of our essence. We have roots common with the grander human family, and the even grander animal kingdom. We have roots that come from what Guru Nanak calls the great mother (maata dharat mahat): earth.
The moon and sun, celestial bodies that grace our skies, serve as metaphors for the grandeur of the universe. Yet, the shabad reminds us that we are not limited by these cosmic entities. Our profound connection is with the supreme essence that underlies all creation. This connection invites us to transcend the ego-driven illusion of separateness and recognize our place within the cosmic symphony.
The pinnacle of the shabad's wisdom lies in its assertion that we are an integral part of the supreme essence, a realization that can be attained through the guidance of the Guru within. This concept resonates with the teachings of many spiritual traditions that emphasize seeking answers and insights within oneself. By turning inward and tapping into our inner wisdom, we unveil layers of conditioning and illusion, ultimately discovering our true essence.
By recognizing our interconnectedness with the universe and embracing our role as manifestations of the supreme essence, we discover our true place in life, our true dwelling. This understanding liberates us from the confines of external validation and transient attachments. We are no longer a bird limited to a tree. We can fly in cosmic harmony through the universe.
Lyrics - Jaisi Tarvar Pankhi Basera - Bhagat Namdev
Māe na hoṯī bāp na hoṯā karam na hoṯī kāiā.
When there was no mother and no father, no karma and no human body,
Ham nahī hoṯe ṯum nahī hoṯe kavan kahāʼn ṯe āiā. ||1||
when I was not and you were not, then who came from where? ||1||
Rām koe na kis hī kerā.
O Lord, no one belongs to anyone else.
Jaise ṯarvar pankẖ baserā. ||1|| rahāo.
We are like birds perched on a tree. ||1||Pause||
Cẖanḏ na hoṯā sūr na hoṯā pānī pavan milāiā.
When there was no moon and no sun, then water and air were blended together.
Sāsaṯ na hoṯā beḏ na hoṯā karam kahāʼn ṯe āiā. ||2||
When there were no Shaastras and no Vedas, then where did karma come from? ||2||
Kẖecẖar bẖūcẖar ṯulsī mālā gur parsādī pāiā.
Control of the breath and positioning of the tongue, focusing at the third eye and wearing malas of tulsi beads, are all obtained through Guru's Grace.
Nāmā paraṇvai param ṯaṯ hai saṯgur hoe lakẖāiā. ||3||3||
Naam Dayv prays, this is the supreme essence of reality; the True Guru has inspired this realization. ||3||3||
ਮਾਇ ਨ ਹੋਤੀ ਬਾਪੁ ਨ ਹੋਤਾ ਕਰਮੁ ਨ ਹੋਤੀ ਕਾਇਆ ॥
माइ न होती बापु न होता करमु न होती काइआ ॥
Māe na hoṯī bāp na hoṯā karam na hoṯī kāiā.
When there was no mother and no father, no karma and no human body,
ਹਮ ਨਹੀ ਹੋਤੇ ਤੁਮ ਨਹੀ ਹੋਤੇ ਕਵਨੁ ਕਹਾਂ ਤੇ ਆਇਆ ॥੧॥
हम नही होते तुम नही होते कवनु कहां ते आइआ ॥१॥
Ham nahī hoṯe ṯum nahī hoṯe kavan kahāʼn ṯe āiā. ||1||
when I was not and you were not, then who came from where? ||1||
ਰਾਮ ਕੋਇ ਨ ਕਿਸ ਹੀ ਕੇਰਾ ॥
राम कोइ न किस ही केरा ॥
Rām koe na kis hī kerā.
O Lord, no one belongs to anyone else.
ਜੈਸੇ ਤਰਵਰਿ ਪੰਖਿ ਬਸੇਰਾ ॥੧॥ ਰਹਾਉ ॥
जैसे तरवरि पंखि बसेरा ॥१॥ रहाउ ॥
Jaise ṯarvar pankẖ baserā. ||1|| rahāo.
We are like birds perched on a tree. ||1||Pause||
ਚੰਦੁ ਨ ਹੋਤਾ ਸੂਰੁ ਨ ਹੋਤਾ ਪਾਨੀ ਪਵਨੁ ਮਿਲਾਇਆ ॥
चंदु न होता सूरु न होता पानी पवनु मिलाइआ ॥
Cẖanḏ na hoṯā sūr na hoṯā pānī pavan milāiā.
When there was no moon and no sun, then water and air were blended together.
ਸਾਸਤੁ ਨ ਹੋਤਾ ਬੇਦੁ ਨ ਹੋਤਾ ਕਰਮੁ ਕਹਾਂ ਤੇ ਆਇਆ ॥੨॥
सासतु न होता बेदु न होता करमु कहां ते आइआ ॥२॥
Sāsaṯ na hoṯā beḏ na hoṯā karam kahāʼn ṯe āiā. ||2||
When there were no Shaastras and no Vedas, then where did karma come from? ||2||
ਖੇਚਰ ਭੂਚਰ ਤੁਲਸੀ ਮਾਲਾ ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥
खेचर भूचर तुलसी माला गुर परसादी पाइआ ॥
Kẖecẖar bẖūcẖar ṯulsī mālā gur parsādī pāiā.
Control of the breath and positioning of the tongue, focusing at the third eye and wearing malas of tulsi beads, are all obtained through Guru's Grace.
ਨਾਮਾ ਪ੍ਰਣਵੈ ਪਰਮ ਤਤੁ ਹੈ ਸਤਿਗੁਰ ਹੋਇ ਲਖਾਇਆ ॥੩॥੩॥
नामा प्रणवै परम ततु है सतिगुर होइ लखाइआ ॥३॥३॥
Nāmā paraṇvai param ṯaṯ hai saṯgur hoe lakẖāiā. ||3||3||
Naam Dayv prays, this is the supreme essence of reality; the True Guru has inspired this realization. ||3||3||
Namdev
Singing oneness!
1 Comments
I love this beautiful soul
ReplyDeleteWho spread only love among us
I thank you to your parents who brought child like you.. my blessings with you & I wish you make more & more songs like this 🙏🙏