This is one of my favourite shabads. Very simple but truly packs a punch with its message. Unfortunately it is not widely known. As previously English literal meanings first, Rawel Singh's interpretation underneath (blue) each couplet followed by my personal interpretation (green). As always comments welcome whether agreeing or disagreeing or discussing the issues raised further!
Ang 479
ਆਸਾ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ਕੇ ਪੰਚਪਦੇ ੯ ਦੁਤੁਕੇ ੫
Aasaa, Kabeer Jee, 9 Panch-Padas, 5 Du-Tukas:
Baani of (sri jio) revered Bhagat Kabir in Raag Aasa; 9 compositions (panch-pad-e) of five stanzas each; 5 (dutuk-e) stanzas of two verses each.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ Ik Oankaar Sathigur Prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
Invoking the One all-pervasive Creator who may be known with the true guru’s grace.
ਪਾਤੀ ਤੋਰੈ ਮਾਲਿਨੀ ਪਾਤੀ ਪਾਤੀ ਜੀਉ ॥ Paathee Thorai Maalinee Paathee Paathee Jeeo ||
You tear off the leaves, O gardener, but in each and every leaf, there is life.
ਜਿਸੁ ਪਾਹਨ ਕਉ ਪਾਤੀ ਤੋਰੈ ਸੋ ਪਾਹਨ ਨਿਰਜੀਉ ॥੧॥ Jis Paahan Ko Paathee Thorai So Paahan Nirajeeo ||1||
That stone idol, for which you tear off those leaves - that stone idol is lifeless. ||1||
(Maalini) the she-gardener (torai) plucks (paati) leaves of plants for idol-worship, but (paati paati) every leaf has (jio) life in it.
On the other hand (paahan) the stone idol (kau) for (jis-u) whose worship she (torai) plucks the leaves, (so) that (paahan) stone idol is (nirjio) life-less. 1.
The gardener breaks off leaves from the tree/plant but doesn’t realise each leaf contains life. BUT, the stone statue for which the gardener breaks the leaf is completely lifeless stone!!
ਭੂਲੀ ਮਾਲਨੀ ਹੈ ਏਉ ॥ Bhoolee Maalanee Hai Eaeo ||
In this, you are mistaken, O gardener.
ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੈ ਦੇਉ ॥੧॥ ਰਹਾਉ ॥ Sathigur Jaagathaa Hai Dhaeo ||1|| Rehaao ||
The True Guru is the Living Lord. ||1||Pause||
(E-eo) this way the she-gardener is (bhooli) deluded to worship the life-less idol.
The Almighty (satgur-u) True Guru, (de-eo = light source) the source of all life, (jaagta = awake) has life – and alone should be worshipped. 1. (Rahaau) dwell on this and contemplate.
Through the seva of a lifeless stone idol, the gardener forgets the true living God is Satguru Akaal Purakh. Reflect on this.
ਬ੍ਰਹਮੁ ਪਾਤੀ ਬਿਸਨੁ ਡਾਰੀ ਫੂਲ ਸੰਕਰਦੇਉ ॥Breham Paathee Bisan Ddaaree Fool Sankaradhaeo ||
Brahma is in the leaves, Vishnu is in the branches, and Shiva is in the flowers.
ਤੀਨਿ ਦੇਵ ਪ੍ਰਤਖਿ ਤੋਰਹਿ ਕਰਹਿ ਕਿਸ ਕੀ ਸੇਉ ॥੨॥ Theen Dhaev Prathakh Thorehi Karehi Kis Kee Saeo ||2||
When you break these three gods, whose service are you performing? ||2||
In a plant (paati) the leaves represent Brahma, (ddaari/ddaali) the branches represent (bisan-u) Vishnu and (phool) the flowers represent (sankar de-au) the god Shankar, i.e. a plant represents the Trinity of Hindu belief.
O she-gardener, you (torah-i = break) kill (teen-i) the three (dev) gods (prtakh-i = directly) in manifest form, then (kis ki) whose (se-eo = service) worship do you (karah-i) perform? 2.
Dear Gardener ji, the leaves represent Brahma, the branches represent Vishnu and the flowers represent Shiva. The plant is the most wonderful idol of the Hindu trinity of belief. When you break these 3 Gods apart, you are destroying them so whose seva are you actually doing?!
ਪਾਖਾਨ ਗਢਿ ਕੈ ਮੂਰਤਿ ਕੀਨ੍ਹ੍ਹੀ ਦੇ ਕੈ ਛਾਤੀ ਪਾਉ ॥ Paakhaan Gadt Kai Moorath Keenhee Dhae Kai Shhaathee Paao ||
The sculptor carves the stone and fashions it into an idol, placing his feet upon its chest.
ਜੇ ਏਹ ਮੂਰਤਿ ਸਾਚੀ ਹੈ ਤਉ ਗੜ੍ਹਣਹਾਰੇ ਖਾਉ ॥੩॥ Jae Eaeh Moorath Saachee Hai Tho Garrhanehaarae Khaao ||3||
If this stone god was true, it would devour the sculptor for this! ||3||
(Moorat-i) an idol (keeni) is made by (gaddh-i kai) sculpting (paakhaan) a stone, with the sculptor (d-e kai) putting his (paau) foot on (chhaati) the chest of the idol.
(J-e) if (eh) this idol is (saachi) truly of a god, (tau) then it should (khau = eat) punish (garrhanhaar-e) the sculptor – for being disrespectful. 3.
When the sculptor fashioned the idol out of stone, he would have had to put his feet on the chest of the idol during the process of making it. If the statue had truly been alive and a ‘God’, it would have eaten the sculptor for such disrespect.
ਭਾਤੁ ਪਹਿਤਿ ਅਰੁ ਲਾਪਸੀ ਕਰਕਰਾ ਕਾਸਾਰੁ ॥ Bhaath Pehith Ar Laapasee Karakaraa Kaasaar ||
Rice and beans, candies, cakes and cookies
ਭੋਗਨਹਾਰੇ ਭੋਗਿਆ ਇਸੁ ਮੂਰਤਿ ਕੇ ਮੁਖ ਛਾਰੁ ॥੪॥ Bhoganehaarae Bhogiaa Eis Moorath Kae Mukh Shhaar ||4||
- the priest enjoys these, while he puts ashes into the mouth of the idol. ||4||
The devotees offer (bhaat-u) rice, (pahit-i) lentils (laapsi) pudding (ar-u) and (kakara kaasaar-u) other tasty food items – for the deity whose idol is installed.
But (bhoganhaar-e) those who can eat, i.e. the priests, (bhogia) eat them and (chhaar-u = dust) nothing goes into the mouth of the idol, i.e. the idol being lifeless cannot eat – it is for the benefit of the priests, not the Deity. 4.
Rice, lentils, sweet dishes and other rich food is offered to these stone idols. The one to enjoy the offerings is the priest who eats them all. The idol doesn’t eat anything as it without life so unable to eat anything placed in its mouth.
ਮਾਲਿਨਿ ਭੂਲੀ ਜਗੁ ਭੁਲਾਨਾ ਹਮ ਭੁਲਾਨੇ ਨਾਹਿ ॥ Maalin Bhoolee Jag Bhulaanaa Ham Bhulaanae Naahi ||
The gardener is mistaken, and the world is mistaken, but I am not mistaken.
ਕਹੁ ਕਬੀਰ ਹਮ ਰਾਮ ਰਾਖੇ ਕ੍ਰਿਪਾ ਕਰਿ ਹਰਿ ਰਾਇ ॥੫॥੧॥੧੪॥ Kahu Kabeer Ham Raam Raakhae Kirapaa Kar Har Raae ||5||1||14||
Says Kabeer, the Lord preserves me; the Lord, my King, has showered His Blessings upon me. ||5||1||14||
(Maalin-i) the she-gardener is (bhooli) deluded and so is an ignorant (jag-u) person but (ham) I am not deluded.
(Raam) the all pervasive (har-i rai) Sovereign Master (kripa kar-i) has been kind to (raakh-e) protect me from this, says Kabir. 5. 1. 14.
The gardener who worships the idol lives with an illusion. Society is also eating this misconception but I am not mistaken. Say Kabeer, Akaal Puraakh has blessed me with understanding so I also do not fall under the trap of the illusion.
On a basic level this shabad is a clear instruction against idol worship. This applies not just to Hindus, but as Sikhs how much idol worship have we included in our lives too? Everytime you dont' know what to do about a picture or statue, remember this shabad.
On another level I also wonder whether its a comment on how we treat nature versus lifeless possessions. We happily desecrate nature in favour of material possessions and superstitions, whether that be killing a flower to serve a stone idol or murder of elephants for ivory or destruction of the rainforest for a smart dining table and a million other examples.
Ang 479
ਆਸਾ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ਕੇ ਪੰਚਪਦੇ ੯ ਦੁਤੁਕੇ ੫
Aasaa, Kabeer Jee, 9 Panch-Padas, 5 Du-Tukas:
Baani of (sri jio) revered Bhagat Kabir in Raag Aasa; 9 compositions (panch-pad-e) of five stanzas each; 5 (dutuk-e) stanzas of two verses each.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ Ik Oankaar Sathigur Prasaadh ||
One Universal Creator God. By The Grace Of The True Guru:
Invoking the One all-pervasive Creator who may be known with the true guru’s grace.
ਪਾਤੀ ਤੋਰੈ ਮਾਲਿਨੀ ਪਾਤੀ ਪਾਤੀ ਜੀਉ ॥ Paathee Thorai Maalinee Paathee Paathee Jeeo ||
You tear off the leaves, O gardener, but in each and every leaf, there is life.
ਜਿਸੁ ਪਾਹਨ ਕਉ ਪਾਤੀ ਤੋਰੈ ਸੋ ਪਾਹਨ ਨਿਰਜੀਉ ॥੧॥ Jis Paahan Ko Paathee Thorai So Paahan Nirajeeo ||1||
That stone idol, for which you tear off those leaves - that stone idol is lifeless. ||1||
(Maalini) the she-gardener (torai) plucks (paati) leaves of plants for idol-worship, but (paati paati) every leaf has (jio) life in it.
On the other hand (paahan) the stone idol (kau) for (jis-u) whose worship she (torai) plucks the leaves, (so) that (paahan) stone idol is (nirjio) life-less. 1.
The gardener breaks off leaves from the tree/plant but doesn’t realise each leaf contains life. BUT, the stone statue for which the gardener breaks the leaf is completely lifeless stone!!
ਭੂਲੀ ਮਾਲਨੀ ਹੈ ਏਉ ॥ Bhoolee Maalanee Hai Eaeo ||
In this, you are mistaken, O gardener.
ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੈ ਦੇਉ ॥੧॥ ਰਹਾਉ ॥ Sathigur Jaagathaa Hai Dhaeo ||1|| Rehaao ||
The True Guru is the Living Lord. ||1||Pause||
(E-eo) this way the she-gardener is (bhooli) deluded to worship the life-less idol.
The Almighty (satgur-u) True Guru, (de-eo = light source) the source of all life, (jaagta = awake) has life – and alone should be worshipped. 1. (Rahaau) dwell on this and contemplate.
Through the seva of a lifeless stone idol, the gardener forgets the true living God is Satguru Akaal Purakh. Reflect on this.
ਬ੍ਰਹਮੁ ਪਾਤੀ ਬਿਸਨੁ ਡਾਰੀ ਫੂਲ ਸੰਕਰਦੇਉ ॥Breham Paathee Bisan Ddaaree Fool Sankaradhaeo ||
Brahma is in the leaves, Vishnu is in the branches, and Shiva is in the flowers.
ਤੀਨਿ ਦੇਵ ਪ੍ਰਤਖਿ ਤੋਰਹਿ ਕਰਹਿ ਕਿਸ ਕੀ ਸੇਉ ॥੨॥ Theen Dhaev Prathakh Thorehi Karehi Kis Kee Saeo ||2||
When you break these three gods, whose service are you performing? ||2||
In a plant (paati) the leaves represent Brahma, (ddaari/ddaali) the branches represent (bisan-u) Vishnu and (phool) the flowers represent (sankar de-au) the god Shankar, i.e. a plant represents the Trinity of Hindu belief.
O she-gardener, you (torah-i = break) kill (teen-i) the three (dev) gods (prtakh-i = directly) in manifest form, then (kis ki) whose (se-eo = service) worship do you (karah-i) perform? 2.
Dear Gardener ji, the leaves represent Brahma, the branches represent Vishnu and the flowers represent Shiva. The plant is the most wonderful idol of the Hindu trinity of belief. When you break these 3 Gods apart, you are destroying them so whose seva are you actually doing?!
ਪਾਖਾਨ ਗਢਿ ਕੈ ਮੂਰਤਿ ਕੀਨ੍ਹ੍ਹੀ ਦੇ ਕੈ ਛਾਤੀ ਪਾਉ ॥ Paakhaan Gadt Kai Moorath Keenhee Dhae Kai Shhaathee Paao ||
The sculptor carves the stone and fashions it into an idol, placing his feet upon its chest.
ਜੇ ਏਹ ਮੂਰਤਿ ਸਾਚੀ ਹੈ ਤਉ ਗੜ੍ਹਣਹਾਰੇ ਖਾਉ ॥੩॥ Jae Eaeh Moorath Saachee Hai Tho Garrhanehaarae Khaao ||3||
If this stone god was true, it would devour the sculptor for this! ||3||
(Moorat-i) an idol (keeni) is made by (gaddh-i kai) sculpting (paakhaan) a stone, with the sculptor (d-e kai) putting his (paau) foot on (chhaati) the chest of the idol.
(J-e) if (eh) this idol is (saachi) truly of a god, (tau) then it should (khau = eat) punish (garrhanhaar-e) the sculptor – for being disrespectful. 3.
When the sculptor fashioned the idol out of stone, he would have had to put his feet on the chest of the idol during the process of making it. If the statue had truly been alive and a ‘God’, it would have eaten the sculptor for such disrespect.
ਭਾਤੁ ਪਹਿਤਿ ਅਰੁ ਲਾਪਸੀ ਕਰਕਰਾ ਕਾਸਾਰੁ ॥ Bhaath Pehith Ar Laapasee Karakaraa Kaasaar ||
Rice and beans, candies, cakes and cookies
ਭੋਗਨਹਾਰੇ ਭੋਗਿਆ ਇਸੁ ਮੂਰਤਿ ਕੇ ਮੁਖ ਛਾਰੁ ॥੪॥ Bhoganehaarae Bhogiaa Eis Moorath Kae Mukh Shhaar ||4||
- the priest enjoys these, while he puts ashes into the mouth of the idol. ||4||
The devotees offer (bhaat-u) rice, (pahit-i) lentils (laapsi) pudding (ar-u) and (kakara kaasaar-u) other tasty food items – for the deity whose idol is installed.
But (bhoganhaar-e) those who can eat, i.e. the priests, (bhogia) eat them and (chhaar-u = dust) nothing goes into the mouth of the idol, i.e. the idol being lifeless cannot eat – it is for the benefit of the priests, not the Deity. 4.
Rice, lentils, sweet dishes and other rich food is offered to these stone idols. The one to enjoy the offerings is the priest who eats them all. The idol doesn’t eat anything as it without life so unable to eat anything placed in its mouth.
ਮਾਲਿਨਿ ਭੂਲੀ ਜਗੁ ਭੁਲਾਨਾ ਹਮ ਭੁਲਾਨੇ ਨਾਹਿ ॥ Maalin Bhoolee Jag Bhulaanaa Ham Bhulaanae Naahi ||
The gardener is mistaken, and the world is mistaken, but I am not mistaken.
ਕਹੁ ਕਬੀਰ ਹਮ ਰਾਮ ਰਾਖੇ ਕ੍ਰਿਪਾ ਕਰਿ ਹਰਿ ਰਾਇ ॥੫॥੧॥੧੪॥ Kahu Kabeer Ham Raam Raakhae Kirapaa Kar Har Raae ||5||1||14||
Says Kabeer, the Lord preserves me; the Lord, my King, has showered His Blessings upon me. ||5||1||14||
(Maalin-i) the she-gardener is (bhooli) deluded and so is an ignorant (jag-u) person but (ham) I am not deluded.
(Raam) the all pervasive (har-i rai) Sovereign Master (kripa kar-i) has been kind to (raakh-e) protect me from this, says Kabir. 5. 1. 14.
The gardener who worships the idol lives with an illusion. Society is also eating this misconception but I am not mistaken. Say Kabeer, Akaal Puraakh has blessed me with understanding so I also do not fall under the trap of the illusion.
On a basic level this shabad is a clear instruction against idol worship. This applies not just to Hindus, but as Sikhs how much idol worship have we included in our lives too? Everytime you dont' know what to do about a picture or statue, remember this shabad.
On another level I also wonder whether its a comment on how we treat nature versus lifeless possessions. We happily desecrate nature in favour of material possessions and superstitions, whether that be killing a flower to serve a stone idol or murder of elephants for ivory or destruction of the rainforest for a smart dining table and a million other examples.
It is sometimes wonderful to read penetrating explanations from a wise mind, of verses (tuks) that might at first seem somewhat deep and unintelligible. Ambarsaria ji also has a rare knack for doing this. He created a series of threads on different shabads. My favourite were his commentaries on the verses of Baba Farid ji. There was some very profound insights into the fleeting, impermanent nature of life and the inevitability of death, yet how one should rejoice in what life one is given. 
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