gurvinder ji,
Thank you for posting the seloka once again as a seva to us.
The seloka has two verses and they both contain the idea of Oneness, unity, and achieving divine bliss through overcoming duality. I may make my point in a very clumsy way.
The first ilne required some research because I suspected that the image of "drums" had some background to it. What I found is that in the beej of Kabir ji "drums" have a unique meaning. Kabir ji says that drums are heard in the celestial space where we can become lost in the divine play (sometimes he calls it sport) once we have overcome duality. In that celestial space is heard the unstruck muisc, the naad, and the beat of the drum is mixed with the sound of the harp. Each of these instruments requires that a surface be struck for the sound to be heard, then the vibration is caught by the ear. That is how it works in our ordinary world. But these instruments sound as unstruck when duality is over come. Here is an example from the beej,
The unstruck drum of Eternity is sounded within me but my deaf ears cannot hear it
So long as man clamours for the I and the Mine his works are naught
When all the love of the I and Mine is dead the work of the Lord is done
But when we look at the line Kabir says - Beat the drum for 10 days. He is saying beat as much as you like, it will do no good for you if you are lost in attachment. Now another thing about the words of Kabir: He has said that the beat of the drum heard in divine union is beating the rhythm of life and death, as one sound, one unbroken rhythm, as one in complete union with the divine will know that there is no difference between life and death. So beat as much as you like, the rhythm that is true is not the beating of drums in the sports arena, or the cremation grounds. The true rhythm is unbroken and whole.
ਕਬੀਰ ਨਉਬਤਿ ਆਪਨੀ ਦਿਨ ਦਸ ਲੇਹੁ ਬਜਾਇ ॥
कबीर नउबति आपनी दिन दस लेहु बजाइ ॥
Kabīr na▫ubaṯ āpnī ḏin ḏas leho bajā▫e.
Kabeer, take your drum and beat it for ten days.
I have taken a risk emphasizing this idea of the drum that beats the true, pooran, complete sound which is the unbroken rhythm of life and death heard in sehaj, as a celestial sound for this reason. Look at the next line. The same image of an unbroken current is repeated in the image of the river.
The river has a constant current, it flows from the source, unbroken, like the creation itself. Only we, who are stuck in the world of maya, thinking in terms of this and that, me and you, then and now, here and there, have a broken awareness of the river. The boat stops, some get on and others get off. We meet as passengers together for only a time. We do not realize how life is like the river Kabir ji says. The river in its unbroken current carries us onward to our destination. And because we are captives of a sense of time that is broken into coming and going, meeting and departing, we need to be reminded that once we depart we never meet again.
ਨਦੀ ਨਾਵ ਸੰਜੋਗ ਜਿਉ ਬਹੁਰਿ ਨ ਮਿਲਹੈ ਆਇ ॥੮੦॥
नदी नाव संजोग जिउ बहुरि न मिलहै आइ ॥८०॥
Naḏī nāv sanjog ji▫o bahur na milhai ā▫e. ||80||
Life is like people meeting on a boat on a river; they shall not meet again. ||80||
Sheik Fareed makes a similar point,
ਸਬਰੁ ਏਹੁ ਸੁਆਉ ਜੇ ਤੂੰ ਬੰਦਾ ਦਿੜੁ ਕਰਹਿ ॥
sabar eaehu suaao jae thoon bandhaa dhirr karehi ||
Let patience be your purpose in life; implant this within your being.
ਵਧਿ ਥੀਵਹਿ ਦਰੀਆਉ ਟੁਟਿ ਨ ਥੀਵਹਿ ਵਾਹੜਾ ॥੧੧੭॥
vadhh thheevehi dhareeaao ttutt n thheevehi vaaharraa ||117||
In this way, you will grow into a great river; you will not break off into a tiny stream. ||117||
Waiting patiently one will receive the "gift" from the Lord and Master and through patience will become like the river -- complete, whole, unbroken -- in other words one will see the the Truth of the Oneness of Creation and awareness will not be broken into coming and going, life and death, here and hereafter through duality.
