Kabir Lyrics

Jhini jhini bini chadariya.kah ke tana, kah ke bharni, kaun taar se bini chadariya ingla pingla taana bharni, sushumna tar se bini chadariya. ashta kamal dal charkha doley, panch tatva, gun tini chadariya saiin ko siyat mas dus lagey, thonk-thonk ke bini chadariya. so chaadar sur nar muni odhi, odhi ke maili kini chadariya das Kabir jatan kari odhi, jyon ki tyon dhar deeni chadariya. जजीननन्हि नजननन्हि नबिननि चदनरियय कयन्हि कके तयनिय, कयन्हि कके भरिननि, ककौनि तयरिसके नबिननि चदनरियय ईग्ई लय नपईग्लय तयनिय भरिनिजी, ससश्मणय तयरिसके नबिननि चदनरियय । अष्ट-कमल दल चरिखय डडोलके, पईचतत्व गसनि नतननि चदनरियय The Lord Supreme has woven a very fine and delicate tapestry, free of impurities of any kind! What refined and subtle yarn, what complex interlacing, He has used to weave it! Using veins and breath His threads Twenty four hours on end, His spinning wheel turns, Weaving the tapestry from all five essential elements. Ten months does it take the Lord to weave his tapestry, Using the greatest of craftsmanship, care and skill. That exquisite tapestry is worn by the celestials,by Saints, and by human beings alike. But they all invariably have defiled it ! Your humble devotee Kabir has worn it scrupulously and meticulously, And is returning it to You, O’Lord, unblemished and pure ! Kabir has hardly spared any animate and inanimate examples to ridicule the bigots who have great illusions about their self image and through their beliefs repeatedly, make a fool of themselves. In the same spirit, I came across yet another simple yet interest verses. Poem 1: Apanpo aap hi bisaro. Says Kabir, they fall prey to their own illusions and forget the essence of our existence. Jaise sonha kaanch mandir me, bharamat bhunki paro. Just as dog who enters the house of mirrors, goes crazy barking at the images, considering them different. This is a very curious satire on those bigots who bark at other bigots, thinking they are different, but in essence are reflections of each other. Jyo kehari bapu nirakhi koop jal, pratima dekhi paro. A lion looks deep into the well, and mistakes his own reflection as another lion, and jumps into it. This also satires on the ‘lions’ of different faiths, who are such egoists, that they destroy themselves, in challenging other ‘lions’ in the business. The current sectarian bigots could be appropriate here. Aisehi madgaj phaTik sila par, dasanani aani aro. An elephant, so proud of its strength, bangs his head against the rock, and hits it with his teeth. Here rocks could be interpreted as hard, rock like beliefs which they bang their heads against. MarakaT muThi swad na bisare, ghar-ghar naTat phiro. A greedy monkey for whom the food in the pot is not enough, and goes from home to home asking for more. This is perhaps reference to looking outwards, though we could easily content with what is with us. Kah Kabir lalani ke suwana, tohi kaune pakaro. Says Kabir, their logic is as impossible to catch as the parrot of a village girl. Here he gives a satire of those who keep repeating mindlessly like a parrot, with no logic what so ever. And then in contrast to the satire, many verses of Kabir bring home the message through simple, day to day examples, of how should we be viewing our beliefs, and the essence of our existence. Poem 2: Man tu maanat kyu na mana re. O’ the wandering mind, why don’t you understand? Kaun kahan ko, kaun sunan ko, dooja kaun jana re. Who is worth to speak or to listen, when there is ONE truth. Here he refers to perhaps the various claimants of ONE, and give it different names and forms. ( The next verse makes it clearer) Darapan me pratibimb jo bhase, aape chahu disi soi. He is all round in every atom, the way there is a reflection in every mirror. ( This could be compared to the idea of sheesh mahal—made of tiny mirrors all around one image is seen in each and every tiny mirror) Dubidha mite, ek jab howe, tau lakh paawe koi. If you get ONE truth, you will get contentment worth a million, and the confusion of mind will go away. Jaise jal se hem banat hai, hem ghoom jal hoi. The way ice is first made of water, then returns back to the same water. Taise yah tat wahu tat so, phir yah aru wah soi. In the same way, we are all come from that truth, and unto the same truth we have to return to. Jo samajhe so khari kahat hai, na samajhe to khoTi. Those who get this, call this a stark truth. Those ignorant who don’t get this, consider it falsehood. Kah Kabir khara pakh tyaage, waaki mati hai moTi. Says Kabir, one who gives up the essence of truth, his brain is thick ( stubborn). It is remarkable how Kabir talks of evils of bigotry, unity of mankind and the true spirit of secular spirits, rising above the superfluous divisions in the dark ages. Or perhaps, we are living in darker ages. Indeed, it is a long road, before Kabir’s examples and teachings become irrelevant to the current times. The Kabir bhajan below, again, gives some more examples through which he challenges the bigots. Note the translation subtitles. This is my favourite tranquillising Kabir song. Son comes before the and the roots are above. This is a beautiful satirical poem by Bhagat Kabir.Translation: First. The bull is away. while his load (cart) has come home Says Kabeer. taken from Guru Granth Saheb ( the Holy Book of Sikhs). and comprehends the Divine words comes to understand everything. his mother. I recall with nostalgia of all the discussion that was triggered by the poetry. the buffalo takes him out to graze. O Siblings of Destiny! I saw the lion herding the cows. one who understands this hymn. The fish of the water gives birth upon a tree. the son was born. and then. that takes me back instantly to the Hindi class of grade 10. I saw a cat carrying away a dog The branches are below. The trunk of that tree bears fruits and flowers Riding a horse. when we read this. While the boys at the back benches were busy cracking various mostly . The guru falls at the feet of the disciple Listen to this strange thing. Gur laago chele kee paaee. strong yet empathetic. and it cannot survive without it. While the very serious Hindi teacher with a twinkle in her eyes. compleltely oblivious to what was happening in front of her. Unlike many other Hindi lessons. strength and empathy ( by the virtue if his intellect) becomes the disciple (chela) and bows at petty values like greed. he became ‘mother’ of (“Maaee”) ‘worldy desires’ ( the superfluous values existent in the world). according to Kabir are not only the society( like Rousseau claims). Ek achanbhou sunahu tumh bhaaee. To begin with. selfishness and apathy. Jal kee mashulee taravar biaaee.e. by the lure of his senses. it’s translation and then again the verses to get some sense of it’s meaning. that man by virtue of his higher intellect is destined to be. becomes a timid grazing animal (cow).” What chains him. selfish and apathetic being . ( that’s where they usually sit) were amused yet trying to squeeze their giggles desperately. Man who has the capability to be the master (Guru) of infinite knowledge. This is an amusing contradiction. the man was as pure as a newborn (poot). and as mother. cites an open secret of our lives. What if it starts to dream of living ‘high up’ on the trees. the girls in the front benches. and mind fully immersed in Kabir was engrossed in explaining the spirit of the verses. Dekhat singh charaavat gaaee A man who should be fearless and strong ( as a lion) . Here Maee is being used with a dual meaning. but ones own hoggish desires and the pursuit of which makes him timid and fearful. owing to protect his self interests. Water is the life support of the fish. I would suggest the readers to first read the verses. have you even seen? ( A satire on human aspirations to seek and pursue superficial values). so aptly described in a quote by Rousseau : “Man is born free but found in chains everywhere. this poem unknowingly left ‘an impact’ strong enough to keep reading Kabir once the compulsory Hindi subject was over. Pahilaa poot pishairee maaee. But with time. both as the worldly attractions i. and to check whether their brain thinks the way Kabir’s brain did. The Interpretation: The whole poem through various interesting examples. And hence instead being fearless.crude and a few decent jokes about it. maya. turns into a timid. devoid of any ego. Will it be able to survive ? . So is the humanity who’s life supports are compassion. In yet another interpretation. reliability and bravery. Ghorai chari bhais charaavan jaaee. I have narrated. but they are exactly opposite of what the purpose of our existence in the world is. has captured and held hostage the contentment. it appears beautiful but upside down. but here Wordsworth tries to explain how the childhood experiences shape the person he is when he becomes a man. what my small mind. which is an embodiment of perseverance) has left him. they may appear wonderful. will they be able to sustain the purpose of their existence ? Dekhath kutaraa lai gee bilaaee The cunning human heart ( the cat– in ‘some’ societies is considered as a cunning animal) . Kahaat Kabeer ju is pad boojhai. interpreted it as. his patience and perseverance (bull.” may hold the same literal meaning. in lure of superficial values. Man’s desires ( as bulky as a buffalo) ride and gallop rapidly on greed ( the horse) to make the mind wander and graze the grass of one’s ego. . contentment. I leave it to the readers to let their imaginations soar. Tis kai ped lage fal foolaa When we see the image of the tree in a lake. a cart load full of material cravings have found home in him (“gon ghar aaee”). William Wordsworth’s famous verse: “Child is the father of man. So is the truth of our worldly gratifications. Raam ramat tis sabh kish soojhai Kabir says that whosoever comprehends the verses of this hymn. there may be more than one interpretations of the above poem. and remembers the Divine purpose of his existence frees himself from bondage.. in the times of Egyptian Pharoahs.some say that here child is referred to as Jesus since both Child and Father are capitalised. instead. wealth or other egocentric dreams. What if they too start to fantasize for what they consider as higher pleasures ( a kin to trees) like greed. faith and bravado ( the dog) within him. and generate their own wonderful interpretations of the Kabir’s verses above. Perhaps in the same way. empathy and knowledge. ( Incidentally.. which isn’t very spiritually bent. dog was considered as a symbol of contentment. Baahar bail gon ghar aaee Owing to man’s enslavement to lust and instant gratification. Talai re baisaa oopar soolaa. Spectacle of the World Will Be a Mere Fair As the Leaf Falls from the Tree Is Difficult to Find Who Knows Where it Will Fall . Translation by Tagore (1915): The Swan Will Fly Away All Alone.The above salok (verses) of Sant Kabir are taken from Guru Granth Saheb ( the Holy Book of Sikhs. Will Be Over The Messengers of Yama are Very Strong It’s an Entanglement with the Yama Servant Kabir Praises the Attributes of the Lord He Finds the Lord Soon Guru Will Go According to His Doings The Disciple According to His Explanation Here Swan represents our free-spirit that continues to live beyond the death of the body. When death comes nobody is really with us and we finally realize that the obeying and following others is not as meaningful as following our inner voice. Notes Courtesy-Rajender Krishan.Once it is Struck with a Gust Of Wind When Life Span is Complete Then Listening to Orders. When the physical death comes. NY. ollowing Others. In such a state it is difficult to predict where the leaf (spirit) will finally land on getting dismembered from the tree of universal oneness. Kabir reminds us that we are much like a leaf if when severed from the universal spirit (the tree) is liable to be blown away by the gust of unfulfilled desires. the “less-constrained” life leaves every worldly thing behind (including the body) and the whole spectacle of the world is like a fair or carnival that we witness and now know its true transient nature. . is relentless even in the wake of our last-minute realizations and feeling unfulfilled. “Kala” (Yama) or time. All through our physical life we are listening to either orders of others or are ordered by our own desires. Finally Kabir reinforces that a continuous dedication to God yields instantaneous results. But warns that its our own effort that bear fruits and everybody (both Guru and Disciple) progresses according to their own actions. Lapat jhapat ke tiriya roye. Ur ja…. Ur ja hans akela… Kauri kauri maya jori. chele ki karni chela sadho bhai. Ur ja … Baghbaan ne bagh lagaya. Ur ja hans… Ghar ki tiriya dhoondan lagi. choro jag ki aasa. Peit pakar kar mata roye. hans akela jayee. koi na aaya paasa. tora phool gandela. khey jale jas dhaga. baanh pakar ke bhai. chiriya rain basera Bhai. sang chale na dhela. . bahen roye das maasa. kaun guru kaun chela Guru ki karni guru bharega. Kehat Kabir suno bhai sadho. Bhai kahe ye bhuja hamari. dhoond phiri chahoo desa. phoonk diyo jas hori. na ghar mera. Naari kahe nar mera. jor bharela thaila Kehat Kabir suno bhai sadho. Sadho bhai ur ja… Jab tak jeeve mata roye. Kache pakke ki marm na jaane. Chaaron kone aag lagai. bahen kahe ye veera.Ek daal do panchi baitha. Barah din tak tiriya roye. Ur ja hans akela Mati chun chun mahal banaya. Sona jaisi kaya jal gai. log kahen ghar mera Na ghar tera. Ur ja… Chaar gadiya ghar manwayi. chara kaath ki ghori. Ur ja…… Maat kahe ye putra hamara. bagh lagaya kela. Sadho bhai ur ja… Bhaar jale ho jaise laakri. pher kare ghar waasa. Ur ja…. Today. https://thinkloud65. The Islamabad Dateline on 26th June. a preacher was born.com/2011/06/27/3284/ First published in english daily.Na koi ata na koi jata. as religious hatred is bred into masses and intolerance is injected .wordpress. na kahoo ki mataa. when religious polarisation in the Indian subcontinent was at its helm. jhoota jag ka nata Na kahoo ki bahen bhanji. 2011 Almost 700 years ago. He was named Kabir and he spent the rest of life trying to bind Hindus and Muslims together. Sadho bhai ur ja hans…. love and forgiveness beyond regions and religions. these pluralistic and tolerant voices need to be disseminated vehemently. no one gets the point. koi Khudai (Some call him Ram.into young minds one finds it necessary to bring forth Kabir. na kahoo se bair (Kabira Stands in the market place( the world) / Asks for everyone’s prosperity. Neither special friendship nor enmity for anyone). Kabir stands tall. His mission. some name him Khuda) His honest message offended both Mullahs and Purohits for it challenged their stakes. the champion of religious tolerance and interfaith harmony. Buddha. He was persecuted by both to which he screamed: Sadhu dekho jag baurana / Sanchi kaho to maran dhawe /Jhoote jag patiyana (O gentleman. Rumi. unity. the Muslim says Rahim / They fight and kill each other. The Hindu says Ram is beloved. For a relatively more radicalized society in Pakistan. Ruysbroeck. though timeless in its essence when transformed into simple poetry addresses the basic problems humanity faces today. Emre and Hallaj Kabir’s vision. but in essence they all talk of One supreme power. Koi bole Ram Ram. And the point that no one got was: . Augustine.) His intent was not to offend anyone and he made it clear: Kabira khada bazaar mein mange sab ki khair / na kahoo se dosti. through his vision was to promote brotherhood. in the line of greatest mystics of all time with St. These great men seemed to be far ahead of their times and Kabir is no exception. see the world has got mad / I say truth but they run to beat me and believe the fake. The mystics from united India are more relevant to us than Persian or Turkish voices as they spring from the culture we own. His message was simple and straightforward — that God is perceived in different forms by different people. chela hai ja chandh / Andhe andha theliya. you are riding in a hearse to the country of death. . Kabir says: the truth is. Bad Guy I couldn’t find. Or he drills holes in his ears. dunyu koop parent (If the preacher is blind (unrealized) and the disciple is also blind. they both are bound to fall in some dead well at some time). he remarked: Phootee aankh vivek kee. To those bigoted who would not understand this. his beard grows enormous People mistake him for a goat.Maatii Aik Anaik Bhaanth Ker Saaji Sajan Haray (The Clay Is The Same. (I went on the search for the Bad Guy. how can they progress further? If a blind shows the path to the other blind. bound hand & foot. lakhe na sant asant (People have their inner eyes of conscience blind. He shaves his skull & puts his robe in an orange vat. Reads the Book & becomes a terrific talker. they don’t see who is real and who is fake) “What can one do. one falls in the well” Bura jo dekhan main chala bura na milya koi / Jab man khoja aapna mujh se bura na koi. He even warned against the mindless following of religious preachers and to use one’s own conscience to decide what is right or wrong: Jaka guru hai andhla. He explained: Bada hua to kya hua jaise ped khajoor / Panthi ko chhaya nahin phal laage ati door. if. But The Designer Has Designed It In Various Ways) Kabir through his words challenged the authority our society has given to clerics quite audaciously: The spiritual athlete often changes the color of his clothes & his mind remains gray and loveless. Non one is Nastier then Me) He lived to restore the confidence in the common man against the elite clergy or the rulers. with lamp in hand. who claimed their superiority by virtue of their status. / When I searched my mind. Voice of Kabir needs to be resonated in our academia and society being the need of time. He roamed around Benaras preaching his message and passed away in Maghar. Don’t be so proud and vain.). Ouper Jamsi Ghaas (Kabi . Everyone laughed while you cried / Don’t do such work. SHARE THIS: PinterestTwitterFacebookEmail . People were fascinated by the deep moral messages contained in his simple poetry. Log Hanse Tu Roye / Aise Karni Na Kari. with metaphors from common examples to engage the people around him. there exists a Hindu shrine and a Muslim Dargah adjacent to each other at the place where he died. After his death both the Hindus and the Muslims both claimed ownership over him. (Both the preacher and the follower are together / but both will be dealt according to their deeds. On top will grow Grass). He used simple vernacular language.(If You are Big so what? Just like a date tree / No shade for travelers. where religion is manipulated for political ends and justify acts of violence. His words had already penetrated into masses and exposed the self-righteous claims of every clergy. Why did not we own Kabir like India? – I leave this question to be answered by the reader. He got expelled from Kashi. Looking at your high mansion / Tomorow you’ll lie under feet. Ab Tun Aaya Jagat Mein. Co written: Ilmana Fasih with Syed Ali Abbas Zaidi. and how he influenced the common man. Uncha Dekh Aavaas / Kaal Paron Punyah Letna. The Purohits and Mullahs could not tolerate his audacity. As for now. Pache Hanse Sab Koye (When you came in to this world. That they laugh when you are gone) And that it’s not one’s status but one’s deeds which pay off ultimately: Ek daal do panchi re baitha kaun guru kaun chela / Guru ki karni guru bharela. There are a few legends but one wonders how was the matter resolved. Kabir’s words are very pertinent to current Pakistan. Kabira Garv Na Keejiye. chele ki karni chela. fruit is hard to reach). Rajinder Jain Talawat Bokhari said: July 9. INTERNATIONAL. INDIA. 2011 at 1:22 pm 0 0 Rate This It was a very nice idea! Just wanna say thank you for the information you have shared. http://www. Best wishes. POLITICS. Hello. 2011 at 9:31 pm 0 0 Rate This This is excellent! ilmanafasih said: June 29. POETRY. I am a Hindi teacher in India. 2011 at 12:40 am 0 0 Rate This . In "Art" O' the wandering mind ~Kabir In "India" TED TALK ON KABIR by Shabnam Virmani In "Film" CATEGORY:HINDI POETRY. PUBLISHED. KABIR. PEACE. RELIGION.in/ Susan Marie said: June 27.iasr.the need of our dark ages. Thanks again. It is one of the most beautiful article I have seen online.RELATED Kabir & Bulleh Shah. I will teach my students Kabirdas like in your article. PAKISTAN. 2011 at 2:37 pm 0 0 Rate This Just got this email from some random: I paste To the authors. I saw your article on Kabirdas poetry on my friend facebook. Just continue writing this kind of post. I will be your loyal reader. SOCIAL ISSUES6 COMMENTSTAGGED WITH:HAD ANAHDKABIR POETRYKABIRDASPUBLISHEDRADICALISM ARDUOUS JOURNEY FOR TENDER FEET IF I EVER MET GOD… COMMENTS ON: "KABIR A DAY KEEPS RADICALISM AT BAY" (6) FreeStockMarketTips said: June 27. INDO-PAK. 2011 at 12:57 pm 0 0 Rate This Here I would like to recall my personal experience. It is down to earth humanity of Kabir and Bulle Shah’s audacious humanism which can restore sanity to the blood-thirsty religious bigots of the sub-continent and kindle ‘Aman ki Aasha’ in the hearts of the people. Firstly i laughed a lot at author’s mentality then my heart sank that is this what we are teaching to our youths? aren’t we playing with our future? Now coming back to the blog: . The same author. now everyone follows him saying “Kabir Kabir”. why we are here why they are practicing so many rituals and why I oppose it all! I think Kabir. both don’t get the point” I can relate to this because I belong to a family where there is a lot of emphasis on rituals and you know. pache pache sab chale. My best wishes to both of you! Saad Ahmad said: October 11. Kabir mann nirmal bhaya. Kahe Kabir Kabir! Kabir has cleansed his mind like the Ganga water. 2011 at 9:41 am 0 0 Rate This You know. I really can sense it when he says “the fools don’t get it”. very softly also suggests that we must mind our own business! Although I am very glad Kabir never confined himself to his own business! And I sometimes also feel that Kabir’s songs are his attempt to perfect himself. Several years back. very true it is. once I found the author interpreting Kabir and Nanak’s efforts to bring harmony among Hindus and Muslim as the decisive effort of preaching and defending Hinduism using Islam’s cloak. jaise Ganga neer. no? A very great post! I am glad You both wrote this.Certainly Kabir is the answer to the religious extremism rampant in the pakiland today. in my “Pak Study” book. the criticizing the act of anyone criticizing all this! And sometimes it feels that none of us get the point. Kabir’s fool! Just like “Hindu says Ram. his desperate attempt to show us the right path and our repeated failures and repeated refusing to try! Sometimes it really feels that I am that fool. in another other chapter tried to portrait the callous invader Sultan Mahmood Ghaznvi as a just leader. froZENwell said: July 23. Turk Says Rahim. Rumi.. Good thing about Hazrat Bhagat Kabir Sahib is that he spoke frequently of common issues of common man in common tongue. All this needs to be bought before public ALOUD so that they can think loud! 5. @ froZENwell: You wrote. our Sufis are better that foreign Sufis because they spoke in our tongue. the oppressors of working class. They usually discuss spiritual aspect of Kabir but Kabir also gave political sermons to his pupils. For every verse you quoted above I’ve in my mind a verse of Bulleh Shah of similar theme. None was taller. though not well-stated as “watan hai saraa jahaan humara” . Buddha. especially of wool weaving industry. in his poetry. “I think Kabir. neither in India nor in Pakistan. to us. He even spent some time in exile (as you too mention). in different places and in different situations. indeed. They all were the soldiers of ONE army who served it during different times. He encouraged slaves’ uprising against their worldly bosses.1. Despite all this. it would be funny. Nanak and all great reformers and teachers stand well above every thing. The last question asked in the article is WELL RAISED. Hallaj. none was shorter! 2.-) BUT who’ll answer this question??? The nation is sleeping so far! “uttho meri dunya kay ghariboon ko jaga do Kaakh e Umrah kay dar-o-dewaar hila do”(Iqbal) (Some one wake up the poor masses of the world from deep sleep and [through them] raze the walls of [exploitative] rulers’ stronghold) Keep writing and best wishes. 3. The main theme of his verses is as valid today as it was during his time. Kabir. He also discussed the poor living standards of working class. . very very well-said. They all have definite and most respectable place in their lovers’ hearts. very softly also suggests that we must mind our own business! Although I am very glad Kabir never confined himself to his own business!”. if to your blog in English I comment in Persian or Arabic. I would like to say that Kabir’s attack on capitalists and aristocratic class is still not well discussed by our authors. This is wonderful! Their minds were waving on quite similar wavelengths! 4. Like. No doubt. Socrates. He was the poet of masses. @ Talawat Bokhari : Well said…. We may choose to call that power by any name. do kahuun to gaari. Kabir noticed that there is one power.All great reformers preached what they practiced! (They weren’t hypocrites like our clergies and politicians). {If I say one. Let Him be the way He is ( formless. no?” Many of us chant “Kabirdas Kabirdas” while at the same time practicing Purohits’ acts. This is all what Kabir and all other sages taught us. https://thinkloud65. . all prevading and omnipresent. or in general reference as God.wordpress. though I’m not addicted to performing ‘rituals’. Kabir’s vision of that power is incredibly simple and easy to understand. This is dilemma : Regards. size or number. For example. You said. Interfering in other’s family or religious matter is prohibited by Kabir but he encourages interfering in social matters that deal with community. it a violation too. He conveys it through even a simpler language in his couplets (Dohas) and mystic songs. but does that even matter? How beautifully he presents his vision of that Supreme Power. it is as revered by the high intellectuals as it is appealing to the unlettered. shapeless) & lets not confine Him to any form. “there is a lot of emphasis on rituals” I should not force them to abandon this. Hai jaisa taisa rahe. if in your family. But if you found me forcing someone to child labour or sex trade. you’ve definite right to interfere in my matter. very true it is. Though simple.com/2011/01/04/why-my-lovefor-kabir/ In spite of diverse approaches of various theological teachings. far beyond the definition by both the monotheists and polytheists: Ek kahoon to hai nahin. Says Kabir after much contemplation}. He is not( is beyond any definition of shape. kahe Kabeer bichari. If say two( or more). “…now everyone follows him saying “Kabir Kabir”. The faults are in the pitchers. as as his loom weaved the vertical threads to create a beautiful fabric. I have seen a lot of religious people who follow the strict routine. O gentleman. non-colorful (na-rangi). O gentleman none of them is a passionate lover of God.Kabira kuan ek hai. worship idols. Bahute dekhe peer auliya Parhe kitab kurana. yeh dekh Kabira roya. Kahe Kabir sun bhai sadhu. a delicious milkcake lost(khoya). Chalti ko gaari kahe. I say truth but they run to beat me and believe the fake. but their knowledge is hollow. His preaching to the common man was unconventional and casual.} Kabir dares to de-monopolize God from the clutches of the clergy. bath early. Appreciate the simplicity how Kabir sums up the mindless. . I have seen a lot of preachers who read Quran And speak to worship graves. the water within them is exactly the same. {Kabir. but do not understand God. through easy examples. Sadhu dekho jag baurana Sanchi kaho to maran dhawe Jhoote jag patiyana Bahute dekhi nemi dharmi Praat kare asnana Atam chari pashan puje Thotha unka gyana. He would sit at his loom weaving. the source of water. see the world has got mad. and illogical world’s thinking is: Rangi ko narangi kahe. Kare mureed batlawe kabar Unhun khuda na jaana. He weaved the harmony between diametrically opposed faiths. {Call an orange. bane doodh ko khoya. Dono mein kou na dewana. pani sab mein ek. though many pull water from it. paani bharein anek. Bhandey mein hi bhed hai. the well is one. while the people would surround him and discuss the matters of faith and daily life. Kabir was a people’s poet. I was the most crooked one}. He did not abandon worldly life to become a renunciate ( a sadhu). generation after generation. {I went searching for the crooked. Jab mun jhanka aapna. When looked within. He used simple vernacular language. laments Kabir.} Instead of bigotry. but the picture is a false one. with poetic metaphors from common examples to engage the people around him. married with children and lived a simple life of a weaver. jhootey jag patiyana Hindu kehet hai Ram hamara. a tradesman along with being a mystic and a contemplative. Bahut mile mohi nemi dharmi parth kare asnana Aatam choree pashane puji tinka toota gyana. color or class. “While there is evidence that both Hindus and Muslims were ready to assault Kabir physically during his lifetime. While drawing on various traditions as he saw fit. and tried to kindle the fire of similar autonomy and courage in those who claimed to be his disciples.Call moving object.2002) A 700 and some years ago Kabir thought of intercommunal harmony with common origins. bura na miliya koye. maram koi na jana. common purpose and common destiny of all human beings irrespective of their faith. a family man. He chose to live a balanced life as an ordinary man relating to a breadwinner. Kabir was a also family man . Complete version of the poem( above): Sadho dekho jag baurana Saachi kahi tou maran dhawe. as stuck(gaari). mujhse bura na koye. There is hardly any issue of the day to day life that Kabir did not touch in his Dohas. vigorously attacked the follies of both. I found none. . …Some modern commentators have tried to present Kabir as a synthesizer of Hinduism and Islam. they have since his death been ready to assault each other over the privilege of claiming him as their own. he advises people to introspect before point fingers at others: Bura jo dekhan main chala.” ~writes Linda Hess in the Introduction to The Bijak of Kabir (1983. Kabir emphatically declared his independence from both the major religions of his countrymen. his poetry became so incorporated into the local folklore that it was transferred by word of mouth. He remains one of the most quoted Indian poet in the world. Musalman Rehmana Apas mein dou lare martu hain. As a result. parhi kitan Qurana Kare murid. Ghar ghar mantra jo den phirat hai.cultureunplugged. maya ke abhimana Gurua sahit shishya sab bhure anthkaal pachtana. that Kabir urges us to hear. chhaap tilak anumana Sakhi sabde gawat bhule. the film finds moments of both continuity and rupture between these disparate worlds.com/play/2833/Koi-Sunta%20Hai: %20Journeys%20with%20Kumar%20&%20Kabir%20(Someone%20is %20Listening) Koi Sunta Hai: Journeys with Kumar & Kabir (Someone is Listening) : Director: Shabnam Virmani | Producer: Srishti Genre: Documentary | Produced In: 2008 | Story Teller's Country: India Tags: Asia. oral and written. that "jhini si awaaz". aatam khabar na jana. that subtle sound? Journeying between folk and classical. 2010 A film on Kabir By Virmani (96 min): http://www.Aasan mari dimbh dhari baithe. tirath barath bhulana Mala phire.com/2011/01/04/kabir-the-man-the-myth-the-mystic-themaster-and-%E2%80%A6-more-%E2%80%A6/ . India. Religion. meher Turkan ki. kabar batlabe unhu khuda na jana. Are we even prepared to think like Kabir. Kahee Kabir suno bhai Sadho. Belief. waa jhatka maare. man mein bahut gumana Pipar pathar pujan laage. Politics. https://thinkloud65. rural and urban expressions of this 15th century mystic poet of north India. aag dau ghar laagi.wordpress.seven centuries later? I can only take a deep sigh ! Ilmana Fasih 25 December. ye vidhihasth chalat hai humko. topi pahire. donon ghar se bhagi Wah kare jibhah. this film searches for that elusive sound. Spiritual Awareness Synopsis: Interweaving the folk music traditions of the mystic poet Kabir with the life and music of the late Indian classical singer Kumar Gandharva. even today. aap kahawe sayaana. Where does it resonate. in mein kaun deewana. Hindu ki daya. Bahut dekhe pir auliya . even though unmarried. Perhaps. when he was born. They claim that he was born to a Hindu woman. who his parents were. these controversies can be attributed partly to the parochial manipulation of his life history by various religious sects. Muslims tend to emphasize his Muslim upbringing and his initiation into the Sufi traditions. Indeed. Some dismiss theories of Kabir’s illegitimate birth by claiming that his birth-mother. Kabir’s genius has been in that he has inspired the scholars/poets like Rabindranath Tagore and the common masses. even basic information on his life – for instance. The . literally and figuratively. It is intriguing that there continues to be many unknowns about Kabir’s life despite the extensive and global awareness of his verses and sayings. Hindus want him to be a representative of their religion. His words were in a universal language that. and when he died – is shrouded in mystery. In fact. had an Immaculate Conception. what his family life was like. Ramananda. even though he was raised by a Muslim family and that he was a disciple of a Hindu Guru. broke down barriers to experiencing the divine.Posting an excellent article on KABIR by Maalok. very little appears to be known about him with any degree of certainty. He is widely renowned for his pithy couplets and songs that connect life and spirituality in a simple yet powerful way. Kabir was one of India’s leading spiritual saints who lived in the northern part of India in (and around) the holy city of Benares (also called Varanasi). His essence was far more subtle. birds and the ocean. Long-standing traditions of Kabir in the states of Gujarat. Proponents of tantric traditions point to Kabir’s songs to show that he was influenced very much by the Kundalini practices. I attempt to humbly share with you my personal understandings and experiences of Kabir that. Indeed. hence. Kabir. Bengal. philosophers and literary scholars to reach consensus. Maharashtra. Kabir would have liked it that way? He was quite unimpressed and even irreverent to the dogmas of organized religion and society. it is quite likely that he lived beyond the age of 50. That he may have been a weaver is evident from his songs and couplets that draw inspiration and metaphors from the weaving profession. animals. who questioned everything that was taught or presented to him. In my opinion. Sikh and Shabad-based traditions say that the essence of Kabir’s practice was based on tuning in to the internal sounds. pervasive. cannot be considered as providing reliable information on his life. Punjab and Madhya Pradesh1 indicate that either Kabir or his leading disciple(s) traveled to . It is likely that he spent considerable time observing nature. It is clear from his songs and teachings that he was a very observant and thoughtful person. It would be reasonable to assume that he was not formally educated because his songs and couplets lack the erudite tone and have a refreshing rustic quality. continue to have a life of their own within me. each sect’s claim on Kabir appears to be selfserving and.celibate/ascetic sects claim that Kabir never married and if evidence of his marriage is presented. even though they vehemently deny that Guru Nanak was Kabir’s disciple and tend to support the theory that Kabir died before the birth of Guru Nanak. The Man We can safely say that Kabir lived during the 15th or 16th century. it is ironic but no coincidence that such conundrums on Kabir’s physical existence persist. they retort that he never had an intimate relationship with his wife. despite my own biases and limitations. Perhaps. Even though his exact birth and death times cannot be ascertained reliably. sectarian and social traditions. it is likely that divergent viewpoints and claims on Kabir’s life will continue to exist despite the efforts of historians. beyond the boundaries laid down by religious. unconstrained and universal – in short. It is also likely that he was born and brought up poor and continued to work throughout his life as he strongly upheld the working-to-earn way of life. as his teachings also draw inspiration and learning from the trees. In summary. In this article. sometimes he was that and at other times he was neither this nor that! What is clear is that Kabir was courageous enough to speak his truth even in face of societal pressures and coercion. I would say that those who are enamored or engaged by these myths are. renewed continuously by inner experience and propelled by an unceasing detachment from the web of physical and mental realities. Even though we cannot ascertain whether he was tolerant of genuine devotees who worshipped physical forms of God. conviction and simplicity. In the process of conveying the innate spirituality of all of creation.those parts. we know that he was quite critical of hypocrisy especially among religious leaders. and his use of stories/teachings from. missing the point. given his familiarity with. however. for the record. in all likelihood. I would now like to propose clarifications on a few other widely-held beliefs about Kabir. Kabir. The Myth As we discussed earlier. Even though Kabir showed a healthy disregard for conventional boundaries of society and organized religion. he appears to have openly embraced and accepted any path that could be validated by his own experience. teachings. He seems to have questioned and challenged all scriptural teachings. Sometimes. he was this. his intrinsic pursuit was rooted in spirituality and spirituality alone. family life. many controversies exist about Kabir’s birth. had to deal with and overcome . this is why it is so difficult to typecast Kabir into this or that faith or tradition. truth. probably. should not be taken to imply that he rejected all teachings and practices. This. In essence. we can be reasonably confident that his own spiritual path was focused more on an internal form of devotion to God and Guru – terms that he often used interchangeably to convey the cosmic force. traditions and rituals. To the contrary. practices and death. and/or his popularity drew seekers from these parts to come and learn from him and later returned to establish a following in their native areas. From his work. Still. Kabir is often considered to be a social or religious reformer who tried to bridge the gap among various castes and religious sects. the core of Kabir’s life and teachings are based on honesty. Indeed. Perhaps. upbringing. Kabir. In my opinion these “myths” are irrelevant to the essence of Kabir. until he himself was able to validate their truth. What distinguished Kabir from other “gurus” were his inner conviction and an undying trust in his own self and experience. a variety of traditions. Another prevalent myth is that Kabir was primarily a literary figure. cosmic experience to the ocean. Perhaps. Rama. “What a pity! We can’t really ascertain the truth from the untruth”. It is my opinion that many of these are altered. a poet and an orator. this signature line makes it easy to create “believable” altered/corrupted writings. body to a cloth. drawing inspiration from day-to-day life. After an extensive study of Kabir’s work. it is my understanding that Kabir did not use the name “Ram” to imply the deity. Kabir’s life was deeply ingrained in spirituality. isn’t this exactly what Kabir is really trying to teach us here? Wasn’t his life about not taking anybody’s word as the truth until we could validate it ourselves? The experience of Kabir is likely to unfold when we are impelled to put aside the irrelevant myths and instead. focus on an honest and intense quest for the truth. Kabir’s true mysticism becomes apparent only when one starts living the words. But. That . The Mystic Kabir’s uniqueness and ingenuity is that he communicates his message through the use of easy-to-understand metaphors. we should be careful not to mistake the use of the signature line “Kahat Kabir Suno Bhai Sadho…” to imply authenticity. Finally. he is able to establish a very vivid and instantaneous channel of communication with his audience. But. it is unlikely that Kabir used any reference to Krishna or any of the other Hindu gods. The authenticity of Kabir’s words is rooted in the depth of his own experience that has a seed-like latent quality to it. longing for God to the longing of a newly-wed bride. One could lament. But this ought not to be misconstrued to imply that his intent was to reform society or religion. Kabir. In fact. this is one of the reasons why Kabir’s followers and admirers come from a wide array of backgrounds. humility and steadfastness to the tree. modified. Rather. there are many written or sung verses attributed to Kabir in circulation in the commercial/spiritual marketplace. a testimony to the fundamental spiritual message of his teachings. Guru to a washerman. and in the process of conveying his teachings he probably used poetry and metaphors. grace and beauty of solitude and completeness to a swan. Therefore.prevalent parochial barriers. indeed. Similarly. Indeed. ignorance to a crow. as his practices were primarily inwardly directed2. to Kabir. However. Ram is a symbolic representation of the inner sound or experience. his magnificent contribution to Hindi literature is only secondary and. embellished or corrupted. Whether it is comparing God to a weaver. senses to the deer. They may make one question the direction of flow of time. but. They may enable us to experience the ability of the human mind to create any reality. the Guru is touching the feet of the disciple. I have found that if a couplet or song of Kabir engages me. Kabir sometimes poses (seemingly) illogical riddles to his audience (e. Sometimes one gets the feeling that the . these riddles do not necessarily have any solutions or meaning per se. Kabir’s completeness and humility becomes obvious in how he addresses every seeker as a Sadhu and himself as the commoner. His candid and frank style is so beautiful and refreshingly crisp. In my limited experience. Kabir.is. the meaning of these riddles or words is exactly and precisely the experience they generate within us. Besides his more obvious teachings. Dui Pataan Ke Beech Mein Saabat Bacha Na Koi”3. more accurately.g. Kabira. Kabir’s words have the potential to flower into a variety of experiences that are not immediately obvious in the first engagement. Like a true master. they may make one realize suddenly that the flow-based creativity within us is like a fish. the fish are swinging on the trees. lived what he preached. found the truth). and it is futile and even counterproductive to look for the right answer. through one’s care and nurturing. or the lion is riding the waves of the ocean). challenging yet caring. For instance. preached what he lived. obvious yet multi-layered. what is obvious in Kabir’s words is often suggestive. or. he always spoke the highest truth regardless of the circumstances. In my opinion. The Master Kabir speaks to us in a direct and uninhibited tone that invariably shakes us out of our slumber-like existence. it is likely to have much more in store if I further introspect on it. Kabir. challenging them to find a solution. Kabir’s true mysticism is in his personalized instruction for each one of us – which is likely to reveal in its fullness when we abandon ourselves to the search for the ultimate truth that Kabir so completely personified. are intended to draw us into a deepened state of introspection. but what’s veiled is significant. In other words. A child was born before the mother’s birth. Indeed. but totally a different thing to experience the truth of that statement. Or. powerful yet empowering. perhaps. Kabir himself describes this mystical instruction as – “Gunge Ki Sain Jin Jani Un Mani” (Those who recognized the indication of the mute. it is one thing to intellectually understand the meaning of “Chalti Chaaki Dekh Kar Diya Kabira Roye. The instructions are simple yet deep. irreverent yet deeply devotional.. I asked her if she understood the meaning of what he was saying. I got a true introduction and initiation to the experience of Kabir. I walked into the kitchen and noticed that the middle-aged maid.conversational teachings of Kabir. I could not understand why she was crying and I did not feel it appropriate for me to ask her. She simply replied. In this simple way he affirms the intrinsic divinity in each of us and opens up an intimate and direct channel of communication with each one of us. the Master and Kabir. In conclusion. May 20. One of Kabir’s songs was playing in the background on the portable boom box. The words of Kabir became less important than the truth of her realization. are actually a dialog between Kabir. he speaks the truth]. What can God do if I myself have forgotten him?]. yeh theek hi toh bolta hai. 2002 (Maalok is a PhD in Engineering and is currently on the faculty at a large public university. Na Moorat Mein Na Ekant Niwas Mein Na Mandir Mein. I would like to share with you my personal encounter with Kabir – one that changed me profoundly: I was visiting my parents in India on vacation. was using her saree to wipe her tears. His passions are teaching and self-discovery. Intrigued by her comment. After a few minutes she herself spoke softly in her village Hindi dialect – “Bhaia. who was cleaning the utensils. Bhagwan ka kare jab hum hi bhul gai usko?” [Brother. Na Masjid Mein Na Kabe Kailas Mein . the disciple.) Moko Kahan Dhundhere Bande Mein To Tere Paas Mein Na Teerath Mein. “Haan bhaiya. Her simple reply instantaneously threw my intellectual understanding into insignificance. It’s a bond of friendship that Kabir extends to everybody by his simple calling – “Kahat Kabir Suno Bhai Sadho…”4. theek bolta hai” [Yes brother. Kabir had manifested himself through her. inside of him. Kabir is very embracing of every seeker and includes himself in that category. Despite his open criticism of dogmas and sects. In that moment Kabir Das taught me Truth-101 through that divine lady. he (referring to Kabir’s words) is speaking the truth. nor in meditation. Not even in the ethereal space Neither in the womb of Nature. in the above verse highlights the underlying principle that God is everywhere. Where your faith is.Mein To Tere Paas Mein Bande Mein To Tere Paas Mein Na Mein Jap Mein. And this great Master. Neither in solitudes Not in temples. I am with you Not in prayers. Many talk about yogic exercises (activity) and renunciation. Yet. Kabir noticed this centuries old phenomenon in his times also. it is also true that in spite of this awareness. Due to our customs. Some say He is up in the mountains while some believe that He is in places of worship. And each one seems to be justifying his chosen method. My Understanding In spite of the different approaches of all religious and philosophical teachings. traditions. nor in icons. Some say God will be realized through pilgrimages while some justify the idol worship. In but a moment of search Says Kabir. Neither in fasting Not in yogic exercises. Neither in renunciation Neither in the vital force nor in the body. Not in the breath of the breath Seek earnestly and discover. it is very clear that the all-pervading. omnipresent factor is finally God. Na Mein Tap Mein Na Mein Barat Upaas Mein Na Mein Kiriya Karm Mein Rehta Nahin Jog Sanyas Mein Nahin Pran Mein Nahin Pind Mein Na Brahmand Akas Mein Na Mein Prakuti Prawar Gufa Mein Nahin Swasan Ki Swans Mein Khoji Hoye Turat Mil Jaoon Ik Pal Ki Talas Mein Kahet Kabir Suno Bhai Sadho Mein To Hun Viswas Mein Translation Where do you search me? I am with you Not in pilgrimage. we spend a lot of time in arguing about God and try to impose attributes. Some proclaim prayers and meditation the path. Listen with care. . nor in mosques Neither in Kaba nor in Kailash I am with you o man. I am there. omniscient. others believe realization through fasting. languages we only address Him by various names. Kabir reveals in this verse the various search patterns adopted by mankind. Nahi khal me. main to tere paas me. Kabir is saying that God is everywhere and therefore in all these too. na kaabe kailaash me. in our kind deeds. (They are symbols only) . in the tail. I am neither in the temple nor in the masque. I am not in the Kailash or Kaaba. I am not in the skin. This Kabir poem befits that spirit: Moko kahan DhunDhe re bande.In this verse Kabir seems to be saying that God is NOT in any of these. However. To my understanding. and not merely in our rituals. Na mein deval. na mein masajid. his saying “No” simply means that we should apply our faith to One and follow it up sincerely. na main chhuri gadaas me.” (Quran: 5:8) “Lo! The hearing and the sight and the heart. of each of these it will be asked. Rajender Krishen “Be just: that is nearer to piety. In his typical mystical ways. this cannot be true. I am neither in goat nor in sheep (the sacrificial animals)) neither I am in the(sacrificial) knife or sword.” (Quran: 17:36) No one would deny that God resides within our conscience. then we are simply conducting a sort of gymnastic. O seeker? I am with you always. Kabir shows us the omniscience of God. However. However. Where do you search me. if we “switch” our approach from one path to another. in bones or meat . Na main bakari. na haddi na maans me. This will lead to instant realization of the divinity within us. na main bherhi. nahi ponchh me. (hoor= searching) Bhatkat phire udasi rey. Khoji hoy turat mili jaaun. If you seek me in true spirits. Kabir says – Listen O’ the learned. nar= man) Koi mathura koi kaashi rey (Mathura. (meen= fish) Mohe sun sun aawe haasi. meri puri mawaas me. Main to raho shahar ke baahar. Jal thal sagar hoor raha hai.Na mein kiriya karam me rahata. vinash=destruction so na vinashi means –indestructible or immortal) Sakhiya Wah Ghar Sabse Nyara. sab sanso ki saans me. Atam gyan bina nar bhatke. I am not in the worldy rituals nor in the act renunciation. I live within the breath of all your breaths. ek pal ki talaash me. Sahaj mile. (In your conscience). nahi jog sanyaas me. I am found in a moment’s search. I reside away from the city (Outside the usual places people associate with me) I live in the real abode. Kabir Mystic Song -1 : (sung by Jagjit Singh) Paani mein meen payasi. suno bhai sadho. (atam gyan=enlightenment. na vinashi rey. Kaashi= holy cities) Kehet Kabir. . Kahe Kabir suno bhai saadho. (sahaj=easily. Bina Jyoti Ujyara Nahin Tahan Gyan Dhyan Nahin Jap Tap Ved Kiteb Na Bani Karni Dharni Rehni Gehni. No Truth or Untruth Neither Sin Nor Virtue. Holding. Micro and Macrocosm Are Non-Existent. Sakhi Shabd Na Tahin Mul Na Phul Beli Nahin Bija. Yeh Sub Jahan Hirani Ghar Nahin Aghar Na Bahar Bhitar. Not-Doing. Oham Soham Ardh Urdh Nahin. Pawe Pad Nirvana English Translation Oh Companion That Abode Is Unmatched. There Is Radiance Without Light. No Moon or Sun. Bina Braksh Phal Sohe. There Is No Knowledge or Meditation No Repetition of Mantra or Austerities.Jaha Puran Purush Humara Jaha Nahi Sukh Dukh Sanch Jhuth Nahi Pap Na Pun Pasara Nahin Din Reyn Chand Nahi Suraj. Where My Complete Beloved Is. No Home. Kahe Kabir Hum Jana Humri Sain Lakhe Jo Koi. . There Is No Day or Night. Neither Speech Coming From Vedas or Books. Pind Brahmand Kachu Nahin Panch Tatva Gun Tin Nahin Tahan. In that Place There Is No Happiness or Unhappiness. Swasa Lekhan Kou Hai Jahan Purush Tahwan Kachu Nahin. Neither Outside or Inside. Leaving All These Are All Lost Too In This Place. Doing. No Homeless. Primordial Om Sound. Mo Ko Eehe Andeh Re Dil Se Nahin Dil Lagayo. Whoever Sees My Indicative Sign Will Accomplish the Goal of Liberation. No Root or Flower. Piv Se Kahun Sunaye Re Ab To Behal Kabir Bhayo Hai. Jyon Pyase Ko Neer Re Hai Koi Aisa Upkari. Kabir Baalam Avo Humre Geh Re. Tum Bin Dukhiya Deh Re Sab Koi Kahet Tumhari Nari. Ghar Bar Dhare Na Dheer Re Kamin Hai Balam Pyara.Tub Laga Kaisa Sneh Re Ek mek Ve Sej Na Soyo. Without a Tree Fruits are Adorning. The Breath Too Unknown Where the Beloved Is There is Utterly Nothing Says Kabir I Have Come To Realize. 1915) O my Love! come to my house My body is in intense pain While all say I am your spouse I have the very doubts So long your heart isn’t immersed in mine What kind of love is that I don’t relish food neither do I sleep I feel discontent in my own home . Breath-Synchronized Soham. Neither Branch or Seed.Five Elemental Constituents and the Trinity Are Both Not There Witnessing Un-struck Shabad Sound is Also Not There.Tub Lug Kaisa Neh Re Anna Na Bhave Neend Na Aave. This and That – All Are Absent. Bin Dekhe Jiya Jaye Re Translation (by Tagore. he establishes the pain of separation from one’s loved one. Kabir’s verses depict situations that occur naturally in everyday life. Given the literal meaning or translation of the verse. fortitude and endurance. Imagine a tense atmosphere and the couple in the same bed sleeping in distress. If the intensity of this pain can be understood. he is going to die My Understanding (by Rajendra Kishan) A poem full of sublime love and mounting passions. all in the name of Love? Now view the same situation as a seeker of Truth and one will realize that it takes a very intense longing. Such is the path of Love. Success is not easy. As has invariably been the case. no communion. Kabir sounds like an average person. What kind of agony it must be.wordpress. In this particular verse.Passionate is my Love Like the thirsty longs for water Will someone do me a favor And narrate my predicament to my beloved Kabir is now in total distress Without seeing the beloved. an unbending desire to achieve one’s desired goals. Kabir in this verse picks up the pangs and pains of separation.com/2011/01/15/kabir-love-song-1/ Sahib Hai Rangrej Chunri Mori Rang Daari Syaahi Rang Churaye ke re Diyo Majitha Rang Dhoye Se Chhute Nahin Re Din Din Hote Surang Bhav Ke Kundi Neh Ke Jal Mein Prem Rang Dayee Bore . Courtesy Rajendra Krishan’s blog on Boloji https://thinkloud65. an unshakable intent. it takes a lot of patience. then one will realize how intense is the longing to realize the God – that inexpressible Self. There is no contact. The veil. These sheaths. He has colored my veil Removing the dark stains. Most of the worldly acquisitions (referred as colorings) lose their luster over time. the Expert dyed it deftly The Master who dyed the veil is expert. Mind. it slowly becomes just like any other possession we have. We take extreme care that it doesn’t get dirty. But as time progresses. beloved and great I surrender everything to Him : Body. even though they may attract us immensely in the beginning. While normally our perceptions are . he gave that color of love By washing which fades not but becomes brighter by the day Using water of affection in the tub of feelings. The Beloved Dyer is benevolent on me Covered with this cool veil. In other words. fulfillment and realization of the Truth within. Explanation In this wonderful love song. Kabir. He poured the color of love Rinsing away the bodily sorrows and dirt.Dukh Deh Mael Lutaye De Re Khoob Rangi JhakJhore Sahib Ne Chunri Rangi Re Preetam Chatur Sujaan Sab Kutch Un Par Vaar Dun Re Tan Man Dhan Aur Pran Kahat Kabir Rangrej Piyare Mujh Par Huye Dayal Seetal Chunri Orike Re Bhayee Haun Magan Nihaal Translation: The Master is an expert Dyer. in turn. My being is blissfully fulfilled. The coloring of spirituality (given to us by the Guru) indeed permeates all these sheaths. represents the sheaths of perception that cover our innermost being. Even other people compliment us on our new acquisition. in this song. in this song. Kabir brings into focus the sense of completeness. are the mechanism of how we perceive reality. they lose their charm as time progresses. For example if we buy a new car. Wealth and Life Says Kabir. stained or scratched/bumped by another vehicle. points how a spiritual or inward-directed coloring is the onlyreality that actually grows in its beauty and luster with time. we feel so thrilled to have it as our possession. Prahlad. water. threat.(raam naam). it replaces our dispersed perspective by a single color of love for God. This oneness removes confusion and cleanses the root of all maladies.) correlate with eight energy centres within body(7+1(bindu). Sukhdev ne nirmal keeni Dhruv Prahlad and Sudama wore it. panch tatv ki pooni Eight-petaled lotus was used as a spinning wheel. re ram naam ras bhini body is like finely woven cloth and is permeated by the raam naam (ra+ma rechek purak (breath)) Asht kamal ka charkha banaya. And once an unalloyed clarity emerges even this color disappears. jyo ki tyon dhar deeni Servant Kabeer wore it such. making us the display the glorious radiance of our inner being in all its purity and joy. is unique. and wind-are the yarn which weave the sheet ( body). . suppression. Sukhdev made it pure. he left it as it is (as he got it) — Kabir here talks about body. one-pointed and singular. attention. and the 5 elements as yarn Naw das maas bunan ko laage. how other notable predecessors lived and how does an average man live. That is. hence re raam naam ras bhini chadariya Eight lotuses. Das Kabir ne aisi odhi. Sudama ne odhi. He talks about how he lived in the body. domination .covered by a myriad of worldly colors. breath is the link which makes body experience possible. totally red in color Dhruv. laalo lal kar deeni It was dyed such. fire. I gave it to person who dyes sheet(guru). the spiritual coloring. or human experience and how to utilize it. accumulation. sky. Aisa rang ranga rangrej ne. The five elements of nature – earth. discontentment. Body is a sheet. moorakh maili keeni took 9-10 months to knit it. Oh fool you soiled it! Jab meri chadar ban ghar aaee. eight latent tendencies of body(survival. rang rej ko deeni When I got my sheet. Chadariya jhini re jhini. on the other hand. and Sukhdev. Prahlad Sudama(all saints). (red is the color of awareness). Kabir now talks about his own body (mori chadar what happened with his sheet). didn’t let it get soiled. time as celestial movement. He maintained the newborn’s awareness all his life. Why do I need any attachment to (this) world ? (sung by kaluram bamaniya) . His guru dyed it( permanent transformation of body based experiences ) and made it red. Haman hai ishq mastana Haman ko hoshiyari kya Rahen azad ya jag mein Haman duniya se yaari kya trans: I (am) bursting with love. you lost awareness. When kabir took body. he let his guru work on it. Kabir now talks about how other noted people who wore it.This sheath takes involves 9-10 lunar cycles around earth. You soiled it. Why do I need to be careful? Being free in the world. and purified it (lived with awareness). How did Kabir wear it? Kabir. celestial connection with sheath. Dhruv. It is perhaps our tendencies. why again I open the knot? Empty scales at initiation are full. why seek him outwardly Says Kabir listen my folks. by drinking without measures Swan reaching the lake. Madwa Pe Gayee Bin Tole Hansa Paye Mansarover. Our conscience is always alert like a watchdog. why measure again? Rationality became intoxicated. Bar Bar Wahko Kyon khole Halki Thi Jab Chari Tarazu. yet we heed not the inner voice and get indulgent. need wander in ponds and puddles? Your Lord is your inner Self. Kabir presents his ideology in an equation form. reflecting upon the patterns associated with mind. why should I talk? Having the diamond knotted safe. . Sahib Mil Gaye Til Ole Translation With mind immersed in Love. Awareness of our inner Self is the key to our being harmonious and at peace. My understanding In this verse. our insecurities and our own doubts that we create chaos in our own lives. I realized the Lord within – like oil contained in the seed. Tal Taliya Kyon Dole Tera Sahib Hai Ghat Mahin. Poori Bhayee Tab Kyon Tole Surat Kalari Bhayee Matwari. Bahar Naina Kyon Khole Kahat Kabir Suno Bhai Sadho.Man Mustt Hua Tab Kyon Bole Hira Paya Ganth Ganthiyayo. We have a home. but we still wander here and there. Classical version( Kumar Gandharva) Sunta hai guru gyani Gagan me awaaz ho rahi hai jheeni jheeni Sunta hai guru gyani Paahi liyaye Naad bindu se peechhe jamaya paani ho ji Sab ghat puran guru rahya hai Alakh purush nirvaani ho ji Sunta hai guru gyani Vahaa se aaya pata likhaya Trushna toone bujhai Amrut chhod chhod vishay ko dhaave Khol de phaans phansaani ho ji Sunta hai guru gyani Gagan mandal mein koi Boi pe dahi jamaya Makhan makhan santon ne khaya Chhar jagat babarani ho ji Sunta hai guru gyani Bin dharti ek ma daal deeje Bin taruvar joo paani re Gagan mandal me hoye ujiyala Bol guru-mukh baani ho ji . chaudah lok me . Ram bina koi dham nahin Sab bharmand mein jyot ka vasa (Har ghat me hai. jyot ka vasa) Ram ko sumiro ne duja nahin Verses: Teen gun par tej hamara Panch tatva par jyot jale Jin ka ujala.Sunta hai guru gyani Oham soham baja baje Tipu ki tham suhani re Ida pingala sukhman nari Sunatha ja behrani ho ji Sunta hai guru gyani Kahe Kabir suno bhai saadho Jaag agam ke baani re Din bhar re jo nazar bhar dekhe Ajar amar ho nishani ho ji Sunta hai guru gyani Gagan me awaaz ho rahi hai jheeni jheeni Sunta hai guru gyani Refrain: Sakal hans me ram viraje Arre. Ram dhani se mhari dor lagi Guru jan hoye to heri lo ghat mein Bahar sheher mein bhatko mati Guru pratap Nanak sah ke varne. rubies. Remember Him. feel the presence. There’s no other. Radiance in the three qualities.Surat dor akaash chadhe Nabhi kamal se parakh lena Hriday kamal beech phire mani Anhad baja. Everywhere in the universe Lives the light. pearls. In the navel lotus. One whose light shines Through fourteen worlds climbs to the sky by the string of awareness. . Brilliance in the five elements. baje sheher mein Bhramand par awaaz hui Heera jo moti laal jawaharat Prem padarath parkho yahin Saancha moti sumar lena. In the city an untouched instrument plays. In the heart lotus a jewel turns. There’s no abode without Him. The sound resounds through the universe. resplendent Lord resides. Diamonds. Bhitar bole koi dujo nahin Translation: In every swan. Don’t wander aimlessly in the city. This film interweaves his deification by the Kabir Panth sect with his secular appropriation by the social activist group Eklavya. Communication.com/play/2834/Kabira-Khada %20Bazaar%20Mein:%20Journeys%20With%20Sacred%20& %20Secular%20Kabir%20(In%20the%20Market%20Stands %20Kabir) Depressed and dejected with the ever rising religious extremism. there’s no other. Discerning the pure gem – a string Connects me to my master Lord If you seek the Lord. the mystic weaver Kabir spoke his poems in the marketplace. a Dalit singer whose participation in both domains. begins to raise difficult questions for him about ritual and organized religion. Spiritual Awareness Synopsis: In 15th-century North India. Belief.cultureunplugged.A pile of jewels: discover here The wealth of love. 600 years after his time. Saint speaks of the Lord’s power: It speaks within. his spirituality firmly grounded in the public square. Religion. Kabira Khada Bazaar Mein: Journeys With Sacred & Secular Kabir (In the Market Stands Kabir) : Director: Shabnam Virmani | Producer: Srishti Genre: Documentary | Produced In: 2008 | Story Teller's Country: India Tags: Asia. The story unfolds through the life of Prahlad Tipanya. Culture. Kabir is found in both spaces – sacred and secular. http://www. search in your body. intolerance and hatred in the world at large. helplessness over powers . ) . kadi nafs apne nu parheya ai nayi. ( You read bookes. Their golden words still need to be heard and heeded by one and all. but never read (compassion in )your own conscience. but never visited (the love)in your own heart. Bulleh Shah here says: Parh parh aalim faazil hoya. kadi man apne nu wareya ai nayi. Reminscing their poetry. Ja ja werda mandi maseetey. but if they were reborn now. The scarf background is black. which represents the dark ages of extremism. The golden messages of the verses are scribbled in golden ink. The only ray of hope left are the few shining stars in this dark sky that shone on our lands several centuries ago. became learned. in this era of information revolution. The languages have been reversed. Kabir written in Urdu and Bulleh Shah in Hindi so that both sides are able to read them. they would not find much has changed from those days. The verses chosen relate to the abundance of knowlege. You visited temples and mosques. I dare to use them on painting a silk scarf. They were shunned in their own times.oneself. but the information that still fails to convey the message of peace and tolerance that it should accompany. intolerance and bigotry that we currently are going through. Kabir from India and Bulleh Shah from what is now Pakistan are two voices that spoke of peace and love beyond beliefs and borders. to be a learned} KabirBullehShahSilk1 001 .KabirBullehShahSilk 003 Kabir says: Pothi parh parh jag muwa pandit bhaya na koi. but no one became learned. {The whole world read books after books. Dhaayi akher prem ka parhe to pandit hoye. Read two and a half words of love ( peace and compassion). The peace symbols in the middle of the silk scarf are crisscrossed by chaos and confusion prevalent in our times. . I dedicate this piece and the blog to this wonderful Kabir presentation.The edges below the verses represent the hearts interlinked through love and peace.Over several readings it becomes intoxicating and literally a way of life. before embarking on this topic. called Dastangoi. . being presented in another art form. It was heartening to see Kabir’s message of love and peace ( coincidentally the same verses that I was scribbling). The concept of Zen Koans is a difficult one for those who shall read it for the first time but I suggest you to ‘go slow’ and take in small doses at a time. Prologue: Expressing my thoughts through writing had never ever been a difficult job for me. if only we heeded the verses in spirit. Several times I abandoned the idea of completing this note but then repeatedly kept returning to it as if out of compulsion. Meditation in : Japanese is called ZEN In Chinese it is Chan And in Sanskrit it is termed as Dhyaana. logical reasoning. Japanese and Indian concepts of Meditational states merge. The purpose of a Koan is to open the mind and perception to the truth. maybe not subscribing to their frame of thoughts or even might hurt their religious sensibilities.Well in advance. I sincerely register my apologies to them and make it clear that this is purely my feeble understanding of the concept of Zen Koans and I found it intriguing after having read about it some months ago. Koan literarily translated means “A public document”. Koans are a teaching tool used to break down the barriers to enlightenment. One of the most baffling aspects of Zen is the practice of Koans. by the habit forming creation of our own selves . YOU MIGHT FIND MY CONCEPTS ABSOLUTELY FLAWED AND RIDICULOUS. To put it in simple words— Our perception of the world is clouded by: Firstly.‘understanding’) called ’ PRAGYA’ to attain enlightenment or in simple words to attain the realisation of a‘superior power’ or who we call God. It refers to a statement made by a Master to a student of Zen or a discussion or dialogue between Master and the student. ZEN is one of the schools of Buddhism—The Mahayana (the other being Hinayana))where the Chinese. the habitual responses that we are taught by our surroundings in the society Secondly. Zen stresses on the cognitive acuity ( in simple words. using simple examples. Zen promotes a very different way of understanding and dealing with reality. OF ALL YOU KNOW. Never mind if that is the case. To put it in simple words it is the actual teaching of the concept of Zen to the disciples by their masters. They are especially designed for one purpose. Koans are questions or riddles designed as instruments by the Zen Master to aid the student in finding the truth behind the everyday images of reality. It calls for the self realisation of God through meditation as opposed to and rather rejecting the steroetypical beliefs based on our worldly. Koans are not rational questions with final linear conclusions. I beg to apologise to those who might find some of the concepts outrageous. this purpose is to open the mind that has been closed by habitual responses to the world and reality. He says that the final experience is what it is and cannot be cast into any thought. Ek Kahun To Hai Nahin. Kabir is a master of Zen way of thinking using extremely simple examples and words—which appealed to the average minds of his time. This also applies to our ideas of human personality and of ourselves. he underscores the limited vision of both the Advaitic (one God) and Dvaitic(God is separate from the devotee) schools of thought. These “truths” are supported .At the same time we apply the same human attributes to God too.In everyday life and through societal learning . Here are the three Dohas touching the ‘out of the box’ thinking i. Kahe Kabir Bichari Translation: If I say one. it will be a violation Let ‘It’ be what ‘It’ issays Kabir upon contemplation Explanation: A classical Doha with an illustration of Kabir mysticism that parallels the Zen Koans. Aag Jo Lagi Samand Mein.e. Do Kahun To Gaari Hai Jaisa Taisa Rahe. For example. scientific authorities state that there is a law of gravity and that time is linear and proceeds form one second to the next. Dhuan Na Pargat Hoye – So Jane Jo Jarmua. the Zen way of thinking: Fisrt two being the classical. our teachers. We accept these “laws” as irrefutable and immutable because of its certification by our society. we develop ideas about reality and possibilities that are well endorsed by our peers. Kabir here is alluding to the futility of describing the cosmic experience. cemented and bolstered by our society. NOW KABIR AND ITS COMPARISON WITH ZEN PHILOSPHY Kabir. And when that happens all else becomes literally irrelevant. by our peers and even by our common sense until they become unquestionable facts. words or description. and the third only to some extent. Jaki Lagi Hoye . It is not If I say two. A first-hand direct experience is the only way of knowing. Being a common man himself—a weaver who sat amongst the simple minds he had to resort to these simple words in order to explain the concept of higher discernment or higher wisdom. our parents. the weaver. our education. In that vein. Kabir is able to project the agony and the ecstasy of true love and devotion.Translation: With the ocean set ablaze – The smoke yet manifests not Only the one who gets burnt – Envisions the heat of loving thought Explaination: This Doha by Kabir is again a superb example of mystic poetry where in two lines. only the wearer knows where the shoe pinches!! Kabir Soota Kya Kare. Koore Kaaj Niwaar Jis Panthu Tu Chaalna. It is but a private affair! Simply saying: Don’t they say. Both are essentially of the same intrinsic nature where mind is the central player. or in our normal day to day life. To others. in this Doha depicts the agony that a devotee feels for his Lord . He then urges us to focus ourselves on finding our true spiritual root – putting an end to the cyclical realities that have kept us engaged thus far. Ilmana Fasih 28 0ctober 2010 REFERENCES: . the pain of separation is not comprehensible for this too is precious and abstract for the devotees to explain and reveal. Yet none knows or can know about this pain because the “smoke” is not visible! Only the one who is suffering the separation from one’s lord can understand the force of such a fire. Soyee Panth Samwaar Translation: Arise from slumber O Kabir. Sleep is no different from the normal waking state in that it engages our senses completely. divest yourself of the rubbish deeds Be focused and illumine the path on which you were meant to tread Explaination: Here slumber refers to a state of daze and fixation on what is perceived by the senses. The agony and turmoil in the heart of a devotee. the intensity. Kabir. Kabir recognizes the futility of mental and physical worlds and categorizes everything in these domains as “rubbish”. a person feels for the loved one. is symbolically shown in this Doha as the flame that is burning the ocean. 2005.com/zenkoans/zenindex.htm P.S. ISBN 978-0-86171369-1 ZEN KOANS: http://www.html http://www.Loori. Finally I gathered enough drive today to upload this on FB…… DATED: 14 DECEMBER 2010 . John Daido.ashidakim. Wisdom Publications. Sitting with Koans: Essential Writings on the Zen Practice of Koan Study.boloji.com/kabir/dohas/index. Documents Similar To Kabir LyricsSkip carouselcarousel previouscarousel nextImportance of String Instruments in Gurbani KirtanEmpowering the Human Spiritarticles-stages-of-soul-growth-sayahdaSikhismLaws of Karmawillarupostermaster 821146 SimranAge New Spirituality - Inspirational Stories Part 7430-3-4frontmatterThe Bhakti Movment Begun in South India by Alvar and Nayan SaintsEssay - SpiritualitySant_Mat.pdfDivine Reiki and Spiritual Healing Through the Unity of FaithsOLI_AssocDirectorYear 5 CurriculumGurue_lunar3_5LISTEN TO THE WIND, SPEAK FROM THE HEART [SAMPLE]Who is my next?The Book of Little Things4. 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