kabir doha

https://youtu.be/IptC7oeTNkE

Sant Kabir (1440 -1518 AD) was one of the greatest sons of India, who lived in north India

during the period of the Bhakti movement. He was considered a great poet as well as a mystic.

The Holy Guru Granth Sahib contains over 500 verses by this venerated saint.

The life of Kabir is wrapped up in contradictory legends which emanate from Hindu and

Islamic sources, which claim him, by turns, as a Sufi or a Hindu saint. According to legends,

he was found floating on a lotus leaf in a tank in Benaras by a Muslim weaver. The weaver

took the helpless baby under his care and following traditions, named him ‘Kabir’, meaning

‘the great one’. Even at a young age, Kabir displayed enormous spiritual affinity. Later,

he took Guru Ramanand who hailed from south India as his preceptor. He was considered

to be an enlightened person of wide religious culture, who dreamed of reconciling this

intense Mohammedan mysticism with the traditional theology of Brahmanism and even

Christian faith. Thus Kabir acquired the wisdom not to have affiliation to any one particular

religion. Kabir always sang the glory of a single God and a single religion. He wrote very

many words of wisdom, mostly in the form of Dohas, in simple language that is understood

by the common man. One such Doha and its meaning are given below. 

Chinta Aisee Dakini, Kat Kaleja Khaye
Vaid Bichara Kya Kare, Kahan Tak Dawa Lagaye

Translation
Worry is the bandit that eats into one's heart
What the doctor can do, what remedy to impart?

Explanation
Discontentment causes worry and worry itself becomes the cause that creates chaos in the mind. All peace is lost and the more one entertains the worry, the more armored 'she' becomes to destroy the very vitality of a man. There is no doctor and no remedy for this cause. This is so true and can be observed by anyone in one's own affairs.

Aag Jo Lagi Samand Mein

Aag Jo Lagi Samand Mein, Dhuan Na Pargat Hoye
So Jane Jo Jarmua, Jaki Lagi Hoye

Translation
With the ocean set ablaze
The smoke yet manifests not
Only the one who gets burnt
Envisions the heat of loving thought

Explanation
The agony and turmoil in the heart of a lover, a devotee, is symbolically shown in this Doha as the flame that is burning the ocean. 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 beloved can understand the force of such a fire.

Kabir, in this Doha depicts the agony that a devotee feels for his Lord or Ishta, or in our normal day to day life, a lover feels for the beloved. To others, the intensity, the pain of separation is not comprehensible for this too is precious for the lovers to reveal. It is but a private affair! Don't they say, only the wearer knows where the shoe pinches!!

This Doha by Kabir is again a superb example of mystic poetry where in two lines, Kabir is able to project the agony and the ecstasy of true love and devotion.

Aasa Jive Jag Marey

Aasa Jive Jag Marey, Log Marey Mar Jayee
Soyee Sube Dhan Sanchate, So Ubrey Jey Khaye

Translation
Hope lives in a dying world, people die and die again
Perish yet hoarding wealth, spend and freedom attain

Explanation
Having explained in the previous Doha that 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

Aisee Vani Boliye

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

Explanation
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.

Bada Hua To Kya Hua

Bada Hua To Kya Hua, Jaise Ped Khajoor
Panthi Ko Chaya Nahin, Phal Laage Atidoor

Translation
In vain is the eminence, just like a date tree
No shade for travelers, fruit is hard to reach
A date tree grows very tall, projecting eminence and a distinction of its own. Yet, it does not provide shade to weary travelers. Besides, it's fruit grows so far that one cannot easily pluck it.

Explanation
A date tree grows very tall, projecting eminence and a distinction of its own. Yet, it does not provide shade to weary travelers. Besides, it's fruit grows so far that one cannot easily pluck it.

Using this simile, Kabir in this doha points out to us about our vain personalities. What good is our so called eminence, if it is neither compassionate nor helpful to others? Kabir emphasizes that we should shed our greed, selfishness and insecure tendencies and establish ourselves in such a way that we should be willing to give and share. Only then we will be blessed and become a blessing to others

Bura Jo Dekhan Main Chala

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

Explanation
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.

Chalti Chakki Dekh Kar

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.

Explanation
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.

Dheere Dheere Re Mana

Dheere Dheere Re Mana, Dheere Sub Kutch Hoye
Mali Seenche So Ghara, Ritu Aaye Phal Hoye

Translation
Slowly slowly O mind, everything in own pace happens
Gardner may water a hundred buckets, fruit arrives only in its season

Explanation
Nature never works in haste. Picking up from this eternal law of Mother Nature, Kabir brings forward the state of our daily hurried lives. We are always in a rush to achieve, acquire and be victorious. It is like a mad race. This brings us under pressure causing ill-health, fatigue and frustration. More than that it breeds ill-discipline. We get forced into a habit pattern whereby we find ourselves either negligent or indulgent.

This all can be corrected if one understands the Doha. Kabir, addressing the doha to the mind which is chanchal or monkeying around, brings about the importance of a relaxed mind, a quiet mind. By relaxed mind, one should not imply lethargy. A very active mind can also be very relaxed. Relaxation comes through awareness and acceptance.

It is a known fact that a seed sprouts into a sapling only after some time and the sapling grows into a tree gradually. And the fruit arrives only in its own season. By the gardener pouring "a hundred buckets of water" (extensive irrigation) will not hasten the arrival of the fruit, rather will ruin the process.

Kabir thus makes us realize that one must do one's best and yet should have the patience for the results to manifest in their own appropriate time. For Nature does not work in haste.

Dukh Mein Simran Sab Kare

Dukh Mein Simran Sab Kare, Sukh Mein Kare Na Koye
Jo Sukh Mein Simran Kare, Tau Dukh Kahe Ko Hoye

Translation
In anguish everyone prays to Him, in joy does none
To One who prays in happiness, how sorrow can come

Explanation
Let someone suddenly wave his hand in front of your eyes and you will see that the eyes blink. And if you are caught unawares, you may just say 'O my God'!

Such is the nature of mankind. When we are in distress, in a state of helplessness, we invariably then look up in the skies and communicate with Him in our own silent prayer. However, when things are going good, we forget Him. Kabir in this doha highlights this and gives a promise when he says that we shall not suffer if we pray to Him during our good times

Ek Kahun To Hai Nahin

Ek Kahun To Hai Nahin, Do Kahun To Gaari
Hai Jaisa Taisa Rahe, Kahe Kabir Bichari

Translation
If I say one, It is not
If I say two, it will be a violation
Let 'It' be what 'It' is
says Kabir upon contemplation

Explanation
This Doha is an illustration of Kabir mysticism that parallels the Zen Koans.

Kabir here is alluding to the futility of describing the cosmic experience. In that vein, he underscores the limited vision of both the Advaitic (one God) and Dvaitic (God is separate from the devotee) schools of thought. He says that the final experience is what it is and cannot be cast into any thought, words or description. A first-hand direct experience is the only way of knowing. And when that happens all else becomes literally irrelevant.

Gur Dhobi Sikh Kapda

Gur Dhobi Sikh Kapda, Saboo Sirjan Har
Surti Sila Pur Dhoiye, Nikse Jyoti Apaar

Translation
Guru the washer man, disciple is the cloth
The name of God liken to the soap
Wash the mind on foundation firm
To realize the glow of Truth

Explanation
In this Doha, Kabir shows the quality of a good teacher, the Guru. Like only by following the technique of washing clothes, the washer man cleans the cloth, same way the preceptor or the teacher takes upon himself to cleanse the mind of his disciples and guide them to realize the Truth within.

Viewed in context of our day to day life, we can observe that only when we are totally involved in our actions, only then we can be assured of achieving results. Diligence, dedication and total intensity is required while performing any act, only then one finds the true joy, the fulfillment

Jab Mein Tha Tab Hari Nahin

Jab Mein Tha Tab Hari Nahin, Jab Hari Hai Mein Nahin
Sab Andhiyara Mit Gaya, Jab Deepak Dekhya Mahin

Translation
When "I" was then Hari was not, Now Hari "is" and "I" am not
All the darkness (illusions) mitigated, When I saw the light (illumination) within.

Explanation
From the root word "Har" (everything) is derived the word "Hari" which is used as yet another name or expression for God – the most common being "Hari Om". In this doha, Kabir explains that till such time we are engrossed within the bounds of our (limited) ego – the mundane "I" – we are not able to experience or realize the all-pervasive attribute of God. Resultantly we are in a state of conflict, chaos and a state of ignorance aptly expressed as darkness or illusion in the doha. This darkness – the state of ignorance – diminishes, rather eliminates, when the all-pervasive effulgence of God (the light within) is perceived, realized or experienced. With this conviction we are able to transcend the bondage enforced by our ego

Jaise Til Mein Tel Hai

Jaise Til Mein Tel Hai, Jyon Chakmak Mein Aag
Tera Sayeen Tujh Mein Hai, Tu Jaag Sake To Jaag

Translation
Like seed contains the oil, fire in flint stone
Your temple seats the Divine, realize if you can

Explanation
What is real and how is it veiled?

This yearning for the Truth is the basic search of everyone. We all want to know what God really is. Kabir in this doha reveals the secret. He unfolds the mystery in a very simple way. He takes the example of the anti-seed which contains the oil. However, when we see the seed, we don't see the oil. It is only seen when energy is used to extract the oil from the seed. Same way fire is not visible when we look at the flint stone. However, vigorous rubbing manifests fire which is already hidden in the flint. Same way, Kabir asserts, that our body - the temple - seats the Divine. This divinity is our true self. However, due to our ignorance, we are unaware of this reality. Kabir challenges us in this doha to shed the veils of ignorance and awaken to realize our true self.

This doha also reminds of Swami Vivekananda, who said, "Man is potentially divine and the sole purpose of this life is to discover that divinity. The time to do is here and now".

Jyon Naino Mein Putli

Jyon Naino Mein Putli, Tyon Maalik Ghat Mahin
Moorakh Log Na Janhin, Baahar Dhudhan Jahin

Translation
Like the pupil in the eyes
The Lord resides inside
Ignorant do not know this fact
They search Him outside

Explanation
In this Doha, Kabir using a very apt simile demonstrates the fact that God is within everyone. The wise thus realize Him by introspection, while the ignorant search Him externally.

God is unseen and inexpressible. Anything that is seen, can be counted or measured, automatically becomes mutable. But God is not mutable.

We can see a bunch of flowers, count them, weigh them, but how can we see, count or weigh the fragrance? Same way, the Atman of the Hindu, the soul of the Christians is that representation of God that resides within everyone and is yet unseen, unknown, incomprehensible and inexpressible.

Kaal Kare So Aaj Kar Kaal Kare So Aaj Kar, Aaj Kare So Ub Pal Mein Pralaya Hoyegi, Bahuri Karoge Kub Translation Tomorrows work do today, today's work now if the moment is lost, the work be done how Explanation 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.

 

Kabira Kiya Kutch Na Hote Hai

Kabira Kiya Kutch Na Hote Hai, Ankiya Sab Hoye
Jo Kiya Kutch Hote Hai, Karta Aur Koye

Translation
Says Kabir
By my doing nothing happens
What I don't does come to pass
If anything happens as if my doing
Then truly it is done by someone else

Explanation
In this Doha, Kabir shows the supremacy of the divine will. According to this Doha, Kabir implies that everything happens according to God's will. Man is limited, both in his abilities and his resources. One cannot do anything without being interdependent upon others.

If a successful person claims his success to be his singular achievement, then it would boil down to be an arrogant statement. It is the contribution of others at various levels that makes any noteworthy action to be accomplished.

Take for example the simple aspect of life - our food. We all eat food. However, the food that we eat passes through various stages. First the farmer sows the seed, then he nurses the crop before harvesting it. The food as raw material goes through the distribution channels. Then it comes home. Then it is cooked. And only then it is eaten.

Kabir, thus emphatically asserts that it is the will of God that all actions get accomplished. And God here would be seen in his "Virat" form which is the entire universe.

In this doha, Kabir also implies that one should develop humility and shed the attitude of pride and boastfulness.

Kabir Man Nirmal Bhaya

Kabir Man Nirmal Bhaya, Jaise Ganga Neer
Pache Pache Har Phire, Kahat Kabir Kabir

Translation
Kabir's mind got cleansed like the holy Ganges water
Now everyone follows, saying Kabir Kabir

Explanation
Everyone desires to be known, to belong. Yet due to the chaotic states of our minds, we find ourselves secluded and limited. The cause of this chaos is our attachments and bondages. For some reason we are unable to break these shackles and are therefore confined.

The desire to scale the heights of infinity can be achieved only when there is release from our attachments and feelings of insecurity that bind us. And, this is possible only when our mind is cleansed from the impurities of ego, illicit passions, anger, fear, greed and procrastination.

Once the mind is free then we find ourselves relaxed, loving and compassionate. Then everyone looks up to us and wants to associate with us with confidence. Only those with relaxed and loving mind find themselves in harmony with everyone.

Kabir Maala Kaath Kee

Kabir Maala Kaath Kee, Kahi Samjhave Tohi
Man Na Firave Aapna, Kaha Firave Mohi

Translation
Kabir, the rosary made of wooden beads explicitly proceeds to educate
(If) you set not your mind in (a focused) motion, (then) to what end you rotate

Explanation
Having talked about the rosary in the earlier dohas (# 30 and # 31) Kabir now goes a step further in giving a new dimension to the purpose and usefulness of the rosary. In this doha, Kabir using a metaphor – where he equates the rosary to a teacher – candidly advises the aspirants to focus on directing the mind towards their spiritual goal. Kabir asserts that mere rotation of the rosary is useless and futile with a wandering mind.

Kabir Soota Kya Kare

Kabir Soota Kya Kare, Koore Kaaj Niwaar
Jis Panthu Tu Chaalna, Soyee Panth Samwaar

Translation
Arise from slumber O Kabir, divest yourself of the rubbish deeds
Be focused and illumine the path on which you were meant to tread

Explanation
Here slumber refers to a state of daze and fixation on what is perceived by the senses. Sleep is no different from the normal waking state in that it engages our senses completely. Both are essentially of the same intrinsic nature where Mind is the central player. Kabir recognizes the futility of mental and physical worlds and categorizes everything in these domains as "rubbish". 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.

Kabir Soyee Soorma

Kabir Soyee Soorma, Man Soon Maande Jhoojh
Panch Pyada Paari Le, Door Kare Sab Dooj

Translation
O Kabir, He alone's the Warrior ,who takes on the "mind" head-on
Crushing the shield of the sensual five, all duality is gone

Explanation
In the time period Kabir lived there were lot of wars and fighting taking around. Instead of this fighting and killing outside, Kabir redirects our attention to waging a war inside of us via this verse. The mind is the root of all our troubles. This mind is what creates a myriad of thoughts that drive us everywhere and do not allow us to rest in peace. Thoughts are instigated, fed and driven by our five sensual desires - Lust, Anger, Intoxication with Pride, Attachment and Greed. He calls these as pawns because they are protecting the true enemy that lies behind - The Mind. Here the game is won only when we go beyond the sensual (pawn-like) pleasures and conquer the Mind who has been running the show. Kabir then tells us that removing the mind takes away the root of all misery which is the feeling of the "other". There is no "other" anymore as this distinction comes via a creation of our mind. Once the mind is gone there is nobody else except us ourselves. This feeling of oneness is captured in a verse from a poem:

Na Hai Koi Gadi Na Hai Sawari
Pahuncha Wahan Jahan Mein Akela Hi Khiladi

Neither is their a vehicle nor a rider, I have reached a place where I alone am the Only Player.

Kabir urges us to duel the dual - the highest teaching from him summarized in such a beautiful way. Vintage Kabir!

Kabir Yeh Ghar Prem Ka Kabir Yeh Ghar Prem Ka, Khala Ka Ghar Nahin Sees Utaare Hath Kar, So Pasey Ghar Mahin Translation Kabir, this is the abode of love Not the house of an aunt Only that one can enter here Who has relinquished all pride Explanation Kabir in this doha attempts to explain valor and fearlessness in love and devotion. A person who is able to defeat the passions of Anger, Carnality, Attachment, Greed and Enmity – the enemies within – is the valiant one. To be a lover or a true devotee is the job of a warrior and not of a coward. For love demands complete surrender of one's ego and a spirit full of compassion and poise. The abode of love is not like a visit to an aunt's house where the social rules of entertaining guests may be available. Instead in this abode of love one enters with the spirit of giving or complete surrender. Is a genuine offering to the Lord possible without surrendering oneself? Similarly, is love possible between two people when it is based on conditions?

 

Kabira Garv Na Keejiye 1

Kabira Garv Na Keejiye, Uncha Dekh Aavaas
Kaal Paron Bhuin Letna, Ooper Jamsi Ghaas

Translation
Says Kabir
Don't be so proud and vain
Looking at your high mansion
Death makes one lie on bare land
And grass will grow thereon

Explanation
Pride, arrogance and vanity are all related to our ego, our perishable belongings and things which are not eternal. In this Doha, Kabir gives a clear warning by explaining the eternal ultimate Truth i.e. Death. We all know that we have to die, but are we willing to accept this fact? Deep behind our psyche is the idea that everything else is going to perish to die, but "I" will go on eternally. Hence, we cling to our perishables and become possessive and selfish. This causes us to become arrogant, greedy, proud and vain.

Kabir emphasizes the need to understand the cycle of Life and guides us to shed our pride.

Kabira Garv Na Keejiye 2

Kabira Garv Na Keejiye, Kaal Gahe Kar Kes
Na Jaane Kit Mare Hai, Kya Des Kya Pardesh

Translation
Says Kabir
Don't be so proud and vain
The clutches of Time are dark
Who knows where shall it kill
Whether at home or abroad

Explanation
Pride, arrogance and vanity are all related to our ego, our perishable belongings and things which are not eternal. In this Doha, Kabir gives a clear warning by explaining the eternal ultimate Truth i.e. Death. This doha is similar in essence to the preceding doha #19. Death is inevitable and one who remembers this in fact becomes humble, compassionate and true to oneself

Kabira Khara Bazaar Mein

Kabira Khara Bazaar Mein, Mange Sabki Khair
Na Kahu Se Dosti, Na Kahu Se Bair

Translation
Kabira in the market place, wishes welfare of all
Neither friendship nor enmity with anyone at all

Explanation
Kabir, the professional weaver, visited the market place to sell his woven goods. Now selling is a competitive affair and all kinds of strategies are adopted by merchants to make the extra buck. Sometimes the strategy can even be a dirty trick or a scam.

In this doha, as is his style, Kabir without saying much, presents a balanced approach. He seems to affirm that while conducting one's business, one need not adopt tricky means and should not become emotional. An honest deal does not warrant the businessman to become either friendly with one's clientele nor develop any malice. This is one of the important maxims of Do's and Don'ts of any progressive business.

From spiritual and mystic point of view, Bazaar is a reference to the world itself where give and take, is the mechanism of dealings...i.e. all relationships at the physical level are conditional and based on business-like (not literally business) transactions. So Kabir is giving us an idea of how we experience ups and downs due to attachments - i.e. due to strong feelings towards or against things. And he says the best way to avoid that is by being in a state of acceptance and detachment.

Kabira Teri Jhompri

Kabira Teri Jhompri Gal Katiyan Ke Paas
Jo Karenge So Bharenge Tu Kyon Bhayo Udaas

Translation
O Kabir! Your Hut Is Next to the Butchers’ Bay
Why Do You Feel Down? For Their Conduct They Only Shall Pay

Explanation
At the time when Kabir lived there was a lot of importance attached, in religion, to ritualism. Religious heads and puritans aggressively promoted the ideas of purity and righteousness. Kabir was largely unimpressed and irreverent to these external rules and regulations. Through his life and teachings he emphasized the importance of internal purity.

Being a weaver of lower caste, Kabir lived in an area close to the butcher's shop. Kabir gave his religious teachings sitting in what the "pundits" (of higher caste) considered an "unholy" place; for which they criticized him. Kabir, while not countering the criticism directly, via this Doha, took the discussion on this matter to a totally different level. In his humble way, Kabir teaches us here the idea of detachment. In spiritual texts this concept is likened to the existence of the Lotus - a beautiful flower that grows in swampy and dirty ponds and rises above it.

Here Kabir tells us to live in the world and focus on our own journey and not worry about the good, bad or ugly going on around us. According to him the world and its ways will take care of itself, that's not our job - we should focus our attention only on the real reason of coming to the world, to find out who we truly are. All else does not matter.

Keson Kaha Bigadia

Keson Kaha Bigadia, Je Moonde Sau Baar
Man Ko Kahe Na Moondiye, Jaamein Vishey Vikaar

Translation
What harm have the hair done, you shave them hundred times
Why not shave the mind, that's filled with poisonous thoughts

Explanation
In the Hindu culture there is a tradition among men to get their heads shaved off in the event of parental death. There seems to be no scientific reason for this tradition except what I believe is that in folklore it is symbolic of a person in grief who has lost an elder, particularly one of the parent, in the family. The recent example is when thousands of people got their heads shaved in Nepal when the King Birendra was assassinated – in this the King symbolized as the "Father" of the nation. Besides, when men make vows seeking fulfillment of their desire, they will get their head shaved. Symbolically it means surrendering of one's ego (Head representing the center of Ego) to God. Then we have cultists like Hare Krishna movement, where the followers also keep their head shaved all the time. Similarly the Hindu pundits and priestly class also keep their heads shaved in conformity of the latter explanation of the symbolic surrender of one's ego. Incidentally the tradition of shaving the heads is only among men and not among women. I wonder why!

Kabir, however, considered this also to be a mere ritual notwithstanding the symbolic meaning of shaving the head, as explained above. His criticism on the ritual of shaving heads highlights the fact that by mere shaving of the head (or merely being a ritualistic) one cannot attain self realization or discover the divinity within.

Maala Pherat Jug Bhaya

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

Explanation
This doha is an extension of the previous one. 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.

Maala To Kar Mein Phire

Maala To Kar Mein Phire, Jeebh Phire Mukh Mahin
Manua To Chahun Dish Phire, Yeh To Simran Nahin

Translation
The rosary rotating by the hand (or) the tongue twisting in the mouth,
With the mind wandering everywhere, this isn't meditation (Oh uncouth!).

Explanation
Kabir in this doha strongly condemns those faking to be religious and spiritualists. How very often we see people belonging from almost every religion 'fiddling' with the rosary beads and reciting the name of God. Yet at the slightest provocation they swear and curse, without any hesitation, with the same 'twisting' tongue. Kabir, here categorically points out that such people have no control over their mind which is forever wandering. Such people are hypocrites and deluded, for their actions are only outwardly to show off or to keep up with the rituals out of sectarian and communal pressures. To be able to bring mind in control means to develop poise and serenity that in turn lead to love and compassion which are the prerequisites for meditation. An agitated mind cannot meditate! Kabir emphatically states in this doha that all these superficial ritualistic actions are meaningless and unproductive.

The aim of true meditation, Kabir tries to emphasize, is to be able to master one's mind.

Mangan Maran Saman Hai

Mangan Maran Saman Hai, Mat Koi Mange Beekh
Mangan Se Marna Bhala, Yeh Satguru Ki Seekh

Translation
Begging is like perishing, none should go imploring
It is better to die than beg, this is pure Guru's teaching

Explanation
It is unfortunate but true that a vast number of people all over the world survive through begging. In non-affluent countries the scenario is worst. In affluent societies, this phenomenon can be seen in the guise of welfare plans.

The compassionate Guru knows that a person who sets out to beg (at least for the first time), literally kills his inner self and undergoes tremendous shame and humiliation. In this simple verse, Kabir boldly attempts to shake up the conscience of the people. Without using the words, he appeals the masses to work honestly and earn their livelihood.

Maya Mari Na Man Mara

Maya Mari Na Man Mara, Mar Mar Gaye Shareer
Asha Trishna Na Mari, Keh Gaye Das Kabir

Translation
Neither illusion nor the mind, only bodies attained death
Hope and delusion did not die, so Kabir said.

Explanation
To understand this doha correctly, one must understand first the word 'Maya'. This word is like an unsolved riddle and hard to translate. For want of a proper word, it is loosely translated as illusion. In its depths, 'Maya' perhaps means, Nature on the go...ever changing...hence an illusion.

In this doha, Kabir says while the physical body that is born, lives and eventually dies, the world of Maya goes on as does the Mind (that intelligent governing Self). Hope and the deceptive greed or delusion does not die either. Even in his death bed, one continues to cling with the perishable - the body, with one's aspirations, desires - and the cravings, the urges, the yearnings (trishna) dies not. In fact, the play of the world "leela" goes on because of this.

In his typical mystic style, Kabir compels the reader to contemplate and realize the Truth.

Moond Munddavat Din Gaye

Moond Munddavat Din Gaye, Ajhun Na Miliya Raam
Raam Naam Kahu Kya Karey, Je Man Ke Aurey Kaam

Translation
Ages have passed shaving the head, yet union with Ram is not here
Recitation of Ram Naam is futile, when mind is engaged elsewhere

My Understanding
In the earlier dohas Kabir explained the redundancy of the ritualistic 'fiddling' of the rosary. He now exposes those who are merely gripped in the rituals of shaving their heads periodically and reciting Ram Naam while their mind is busy wandering. Kabir emphatically condemns these rituals and considers them a mere pretense. If one is merely masked and engrossed in outwardly show-offs or trapped in sectarian and communal rituals, one is only leading a life of delusion and self-deception. Kabir emphasizes the importance and need of mastering one's mind to develop peace and poise, love and compassion as these are the essential ingredients towards leading a harmonious life and self-realization

Pehle Agan Birha Ki

Pehle Agan Birha Ki, Pachhe Prem Ki Pyas
Kahe Kabir Tub Janiye, Naam Milan Ki Aaas

Translation
First the pangs of separation
Next grows the thirst for Love
Says Kabir then only hope
The union to materialize

Explanation
How does one merit Love? How does one become one with the One? How does one attain that ultimate unity? In this Doha, Kabir shows the way.

First, it is the longing of a person to be with one's beloved. It can be one's choicest person or one's Ishta or God. Because, one feels the emotional pangs of separation the intensity or thirst to meet the other increases. Like a flame, it kindles the very being of a person. Only when the desire becomes unshakeable and unbending, Kabir says, the seed of hope germinates to eventually sprout into a true union.

This phenomenon applies to almost every aspect of our life. Even in our vocation, studies, pursuits or daily chores, we find that only when our intent becomes clear, only then our hope and faith grows. Only then the work becomes a source of joy. Only then we realize fulfillment.

Pothi Padh Padh Kar Jag Mua

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

Explanation
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.

Sayeen Itna Deejiye

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

Explanation
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.