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A gadfly to the unthinking orthodox among Hindus and Muslims,
Kabir was a darling of the truly devout of both the communities who, on his
passing away, claimed his body which was miraculously turned into flowers with
each party claiming a portion.
A Hindu child brought up by a Muslim weaver Niru and his wife
Nima, Kabir sought to break the barriers between Hinduism and Islam by going
into the heart of religion. He was more than convinced that when it comes to any
scripture, "the letter killeth" and that the so-called pandits and
Maulavis who miss the "spirit" unwittingly turn themselves into hate
merchants.
Even as Socrates in his times tried to expose the ignorance
of the sophists and earned their wrath, Kabir who lived from 1440 to 1518 AD
exposed the follies of the divines who swore by text books and survived many
attempts on his life.
In his time, Arabic and Sanskrit were the chief languages of
religion and the masses knew little of them. Kabir's dictum was: `Few men are
qualified to become scholars but all are required to be good. Hence association
with the good, Satsang, is a positive way of forging good character than
learning by heart scriptural passages without having any idea of their real
import.'
Kabir's spiritual urge manifested itself even when he was a boy and it was by
using a stratagem that he managed to get initiated in "Rama" mantra by
the great saint Ramananda who eventually declared him as the dearest of his
disciples.
It is said that Kabir, in the pre-dawn hours, stretched
himself on the steps of a bathing ghat in Ganga where Ramananda had his bath
every day. On realising that he had unwittingly stepped on the body of someone,
Ramananda uttered "Rama, Rama," which became for Kabir the sacred
mantra
It is said that Kabir, in the pre-dawn hours, stretched
himself on the steps of a bathing ghat in Ganga where Ramananda had his bath
every day. On realising that he had unwittingly stepped on the body of someone,
Ramananda uttered "Rama, Rama," which became for Kabir the sacred
mantra.
Ramananda was taken to task for initiating Kabir by both
orthodox Muslims and Hindus but when Ramananda understood Kabir's depth of
sincerity he embraced him and prophesied that he would make a mark in his life.
From then on it was a triumphant spiritual ascent for Kabir who ranks high among
the religious reformers India has ever produced. In his own time, Guru Nanank,
Dadu and several other spiritual leaders acknowledged Kabir's greatness and in
later times, Rabindranath Tagore is among the literary giants who have sought to
spread Kabir's message.
There are well-known Kabir Panthis with followers from among
Hindus and Muslims.
The details of Kabir's life are mixed with legends - some say
he married one Loi and brought up two adopted children Kamal and Kamali, that
Emperor Sikandar Lodi, angered by Kabir's refusal to salute him tried to get him
killed by drowning, burning and other means of torture before finally
acknowledging Kabir's greatness.
One thing is certain. Kabir's precious teachings are a legacy
of the nation and will continue to inspire those who seek the kernel of religion
and not the husk. Kabir is said to have given up his body at Maghar in Gorakhpur
District at the ripe old age of 78.
To
associate with a Sadhu is like sitting near a seller of perfumes; though he does
not sell you anything, you still enjoy the perfume.
No act of devotion can equal truth; no crime is so heinous as
falsehood; in the heart where truth abides there is God's abode.
Chalti Chakki Dekh Kar, Diya Kabira Roye
Dui Paatan Ke Beech Mein,Sabit Bacha Na Koye |
Translation
Looking at the grinding stones, Kabir laments
In the duel of wheels, nothing stays intact.
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My understanding
This
doha picks up a situation from our daily life. Kabir watches the woman grinding
wheat on the flour mill. I have used the word woman here as generally it is the
woman who does this work even today in the rural Indian society. The wheels are
made of stone. One is stationary while the other on top is made to rotate
by turning it with the help of a handle attached to it. The grain that is put
into it gets crushed and the converted flour comes out. Thus the literal
translation given above conveys that.
(Diya Kabira Roye) Kabir cries out,
however, is what makes the reader to contemplate on this Doha and realize
for oneself the hidden meaning behind this metaphor. Dui Patan here
signifies earth (Prithvi) and sky (Akash) and within the ambit of
these is all creation and life as also the manifestation of all natural
phenomenon of dualities – day and night, life and death, joys and sorrows,
thereby making life forever in motion (Chalti Chakki) and an ever
changing process. Trapped in this duality, whatever we see is perishable.
Nothing that we comprehend is eternal.
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Bura
Jo Dekhan Main Chala, Bura Naa Milya Koye
Jo Munn Khoja Apnaa, To Mujhse Bura Naa Koye |
Translation
I searched for the crooked, met not a single one
When searched myself, "I" found the crooked one
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My
Understanding
This doha deals with our perception
behavior and tendencies. It has been invariably noticed that we tend to find
fault with someone else for our situations and circumstances. Our
"I", the ego, always tries to put blame on others.
Non-awareness of our own self is the cause of this attitude. Resultantly,
we find ourselves being busy in criticizing and condemning others and
conveniently term them as crooked or evil.
So Kabir says that instead of
finding fault and maligning others, dive deep into your own-self.
Amazingly, an honest introspection will reveal that all fault lies with
"me" and "my" own perceptions and attitudes. If there is any
evil or crookedness, it is in "me". Correcting this and opting
for a loving and compassionate attitude will change one's perceptions and the
world will appear wonderful all over again.
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Kaal
Kare So Aaj Kar, Aaj Kare So Ub
Pal Mein Pralaya Hoyegi, Bahuri Karoge Kub |
Translation
Tomorrows
work do today, today's work anon
if the moment is lost, when will the work be done
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My
Understanding
This
doha is a little difficult to translate, particularly when the words "Pal
mein Pralaya Hoyegi", have been translated by many scholars as the
doomsday may come at any moment or in similar words. In my understanding
Kabir, would not have meant this. He knew more than anyone else that if
God is eternal, his creation is also eternal. Also being a Guru, Kabir
would not like to talk about doomsday, as he himself was full of life.
In this Doha, Kabir has clearly
tried to explain the human tendency of laziness and procrastination. It is
a known fact that we all tend to postpone matters, we are indecisive and given a
choice we would like others to be doing work and we simply enjoying a cool time.
When it comes to us, we try to get away by saying, "Very busy, no
time." Don't we?
This lethargy is what Kabir is
condemning. Besides, according to me, his emphasis is on NOW, the present,
the moment as it is. Now, that is Life, the moment. It is in the
NOW, in the spontaneous ness that one gets energized to do, to achieve, to
realize. As they say, it is NOW or NEVER.
Keeping this context in mind, this
Kabir Doha clearly teaches us to shed all procrastination and lethargy. It
motivates us to do whatever we have to do, and do it now. If we will keep
postponing it, then the work will never be done.
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Aisee
Vani Boliye, Mun Ka Aapa Khoye
Apna Tan Sheetal Kare, Auran Ko Sukh Hoye |
Translation
Speak such words, sans ego's ploy
Body remains composed, giving the listener joy
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My Understanding
This
doha is a gem. It deals with human psychology, metaphysics and a basic
tenet of the Indian philosophy. The ancients of the Vedic literature have laid
tremendous emphasis on speech. They have mentioned in innumerable shlokas that
our speech has a direct connection with our bodily humors. They proclaimed that
sound and sight are the underlying source of all vibrations. This has been
scientifically proven over and over again.
We know that all sounds create vibrations.
And these vibrations affect both the speaker and the listener. Soothing,
compassionate and loving words breed togetherness, while harsh speech breeds
hatred. And, we also know that human speech is one of the main ingredient that
differentiates mankind from the rest of the animal kingdom.
Thus, Kabir, in this doha crystallizes the power
of the spoken word. He teaches us to speak in such a manner that keeps us
harmonious and composed thereby making the listener feel a sense of joy in the
communication.
Experiment yourself and rediscover the power of
the spoken word.
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Sayeen
Itna Deejiye, Ja Mein Kutumb Samaye
Main Bhi Bhookha Na Rahun, Sadhu Na Bhookha Jaye |
Translation
Give so much O God, suffice to envelop my clan
I should not suffer cravings, nor the visitor goes unfed
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My Understanding
Very simple
in the native Hindi, but very difficult to translate. It is also true, that
because of its simplicity, the reader can miss the point that Kabir wants to
make.
This Doha deals with the concept of contentment,
compassion and a very clear attitude of service. It is not greed when Kabir asks
God for abundance. We have to remember that Kabir was a professional weaver, a
house-holder with children. Thus, being the primary provider, he reveals
in this Doha his commitment to his clan. At the same time, Kabir is
content. He is not greedy. He prays to God to give him enough that
would be suffice to take care of his needs.
The next lines add another dimension. It
reveals the compassion Kabir has for others. In India it is a tradition
that if a sadhu visits, the household will make sure that they feed him.
Sadhu literally means a monk, a sanyasin, who has renounced the world.
I personally understand that Kabir implies here
the the 'sadhu' to be any visitor or as we call "Atithi"
- a guest. Kabir wants to ensure that if someone visited his household, that
guest should also go fulfilled.
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Maala Pherat Jug Bhaya, Mita Na
Man Ka Pher
Kar Ka Manka Chhor De, Man Ka Manka Pher |
Translation
Eons have passed whirling rosary, restless remains the mind
Give up the beads of rosary and rotate the beads of mind
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My
Understanding
Kabir in this doha explains that the purpose of using rosary is not the end
but a medium which is helpful in meditation. The aim of all meditations is to
calm the mind and become its master. The rosary is but a mere tool.
Having explained this Kabir proceeds
to state that although many epochs have elapsed since the human civilization
started using the rosary as a tool, yet we see that by and large our mind is
restless and agitated while the tool appears to have become a symbol in itself.
Addressing the spiritual aspirants, Kabir asserts that instead of concentrating
on the rosary beads and its count of rotation, one should focus and become aware
of the wandering mind. For only by becoming aware shall we become alert
and be able to guide ourselves towards poise and serenity. This is the ultimate
aim of meditation – to become calm and experience the oneness between our
individual self and the cosmic self.
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Pothi Padh Padh Kar Jag Mua,
Pandit Bhayo Na Koye
Dhai Aakhar Prem Ke, Jo Padhe so Pandit Hoye |
Translation
Reading books everyone died, none became any wise
One who reads the word of Love, only becomes wise
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My Understanding
To
understand this doha in its true perspective is important. We all read and now
with tremendous media exposure, we are seemingly more informed. Everyone seems
to know everything. Yet, the truth is that inspite of all this information,
there is no awareness. We are not at peace. There is a lot of frustration
all around. Our minds are not quiet and relaxed. We talk of Love but
have no compassion. Selfishness, greed, fear, hatred and similar
tendencies seem to grip us all the time. Why?
I have found myself in this quagmire
a number of times.
Kabir in this doha shows the way, in
his simple but dynamic style. He daringly says that despite all our readings,
despite all our knowledge, we cannot become wise. Only if we 'read' Love,
become loving and loveable, only then wisdom will dawn on us. Only then
Life will be worth living.
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Aasa Jive Jag Marey, Log Marey
Mar Jayee
Soyee Sube Dhan Sanchate, So Ubrey Jey Khayee |
Translation
Hope lives in a dying world, people die and die again
Perish yet hoarding wealth, spend and freedom attain
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My
Understanding
We should save the wealth that will be helpful now and beyond,
Kabir now makes us take a step forward towards the principle of non-attachment
through this Doha.
In this eternally changing and
perishable world, Kabir explains that only those who distribute and share the wealth
are the ones who attain liberation. Who are they that share? Those who have
abundance. And, abundance comes to those who understand the doctrine of Karma
and are non-attached to the results.
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