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.

, ,
,
- ,

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, OLord, 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 dont 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 mahalmade 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 dont 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 Kabirs 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

Translation:
First, the son was born, and then, his mother.
The guru falls at the feet of the disciple
Listen to this strange thing,
O Siblings of Destiny!
I saw the lion herding the cows.
The fish of the water gives birth upon a tree.
I saw a cat carrying away a dog
The branches are below, and the roots are above.
The trunk of that tree bears fruits and flowers
Riding a horse, the buffalo takes him out to graze.
The bull is away, while his load (cart) has come home
Says Kabeer, one who understands this hymn,
and comprehends the Divine words comes to understand everything.
This is a beautiful satirical poem by Bhagat Kabir, taken from Guru Granth Saheb
( the Holy Book of Sikhs), that takes me back instantly to the Hindi class of grade 10,
when we read this. I recall with nostalgia of all the discussion that was triggered by
the poetry. While the boys at the back benches were busy cracking various mostly

crude and a few decent jokes about it, the girls in the front benches, ( thats where
they usually sit) were amused yet trying to squeeze their giggles desperately.
While the very serious Hindi teacher with a twinkle in her eyes, and mind fully
immersed in Kabir was engrossed in explaining the spirit of the verses, compleltely
oblivious to what was happening in front of her.
Unlike many other Hindi lessons, this poem unknowingly left an impact strong
enough to keep reading Kabir once the compulsory Hindi subject was over.
I would suggest the readers to first read the verses, its translation and then again
the verses to get some sense of its meaning, and to check whether their brain
thinks the way Kabirs brain did.
The Interpretation:
The whole poem through various interesting examples, cites an open secret of our
lives, so aptly described in a quote by Rousseau : Man is born free but found in
chains everywhere.
What chains him, according to Kabir are not only the society( like Rousseau claims),
but ones own hoggish desires and the pursuit of which makes him timid and fearful.
And hence instead being fearless, strong yet empathetic, that man by virtue of his
higher intellect is destined to be, turns into a timid, selfish and apathetic being .
Pahilaa poot pishairee maaee.
To begin with, the man was as pure as a newborn (poot), devoid of any ego. But with
time, by the lure of his senses, he became mother of (Maaee) worldy desires
( the superfluous values existent in the world). Here Maee is being used with a dual
meaning, both as the worldly attractions i.e. maya, and as mother.
Gur laago chele kee paaee.
Man who has the capability to be the master (Guru) of infinite knowledge, strength
and empathy ( by the virtue if his intellect) becomes the disciple (chela) and bows at
petty values like greed, selfishness and apathy.
Ek achanbhou sunahu tumh bhaaee.
This is an amusing contradiction, have you even seen? ( A satire on human
aspirations to seek and pursue superficial values).
Dekhat singh charaavat gaaee
A man who should be fearless and strong ( as a lion) , becomes a timid grazing
animal (cow), owing to protect his self interests.
Jal kee mashulee taravar biaaee.
Water is the life support of the fish, and it cannot survive without it. What if it starts
to dream of living high up on the trees. Will it be able to survive ?

So is the humanity whos life supports are compassion, contentment, empathy and
knowledge. What if they too start to fantasize for what they consider as higher
pleasures ( a kin to trees) like greed, wealth or other egocentric dreams, 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) , in lure of superficial values, has captured and held hostage the
contentment, faith and bravado ( the dog) within him. ( Incidentally, in the times of
Egyptian Pharoahs, dog was considered as a symbol of contentment, reliability and
bravery.
Talai re baisaa oopar soolaa.
Tis kai ped lage fal foolaa
When we see the image of the tree in a lake, it appears beautiful but upside down.
So is the truth of our worldly gratifications, they may appear wonderful, but they are
exactly opposite of what the purpose of our existence in the world is.
Ghorai chari bhais charaavan jaaee.
Mans desires ( as bulky as a buffalo) ride and gallop rapidly on greed ( the horse) to
make the mind wander and graze the grass of ones ego.
Baahar bail gon ghar aaee
Owing to mans enslavement to lust and instant gratification, his patience and
perseverance (bull, which is an embodiment of perseverance) has left him, instead,
a cart load full of material cravings have found home in him (gon ghar aaee).
Kahaat Kabeer ju is pad boojhai.
Raam ramat tis sabh kish soojhai
Kabir says that whosoever comprehends the verses of this hymn, and remembers
the Divine purpose of his existence frees himself from bondage.
William Wordsworths famous verse: Child is the father of man. may hold the same
literal meaning, but here Wordsworth tries to explain how the childhood experiences
shape the person he is when he becomes a man. In yet another
interpretation,,,some say that here child is referred to as Jesus since both Child and
Father are capitalised.
Perhaps in the same way, there may be more than one interpretations of the above
poem. I have narrated, what my small mind, which isnt very spiritually bent,
interpreted it as.
I leave it to the readers to let their imaginations soar, and generate their own
wonderful interpretations of the Kabirs verses above.

The above salok (verses) of Sant Kabir are taken from Guru Granth Saheb ( the Holy
Book of Sikhs.

Translation by Tagore (1915):

The Swan Will Fly Away All Alone,
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

Once it is Struck with a Gust Of Wind

When Life Span is Complete
Then Listening to Orders,
ollowing Others,
Will Be Over
The Messengers of Yama are Very Strong
Its 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 the physical death comes, 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.
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. 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.
All through our physical life we are listening to either orders of others or are ordered
by our own desires. 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. Kala (Yama) or time, is relentless even in the wake of our last-minute
realizations and feeling unfulfilled.
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.
Notes Courtesy-Rajender Krishan, NY.

Ek daal do panchi baitha, kaun guru kaun chela

Guru ki karni guru bharega, chele ki karni chela
sadho bhai, Ur ja hans akela
Mati chun chun mahal banaya, log kahen ghar mera
Na ghar tera, na ghar mera, chiriya rain basera
Bhai, Ur ja hans akela
Kauri kauri maya jori, jor bharela thaila
Kehat Kabir suno bhai sadho, sang chale na dhela.
Ur ja
Maat kahe ye putra hamara, bahen kahe ye veera,
Bhai kahe ye bhuja hamari, Naari kahe nar mera.
Ur ja.
Peit pakar kar mata roye, baanh pakar ke bhai,
Lapat jhapat ke tiriya roye, hans akela jayee.
Sadho bhai ur ja
Jab tak jeeve mata roye, bahen roye das maasa,
Barah din tak tiriya roye, pher kare ghar waasa.
Ur ja
Chaar gadiya ghar manwayi, chara kaath ki ghori,
Chaaron kone aag lagai, phoonk diyo jas hori.
Sadho bhai ur ja
Bhaar jale ho jaise laakri, khey jale jas dhaga,
Sona jaisi kaya jal gai, koi na aaya paasa.
Ur ja hans
Ghar ki tiriya dhoondan lagi, dhoond phiri chahoo desa,
Kehat Kabir suno bhai sadho, choro jag ki aasa.
Ur ja
Baghbaan ne bagh lagaya, bagh lagaya kela,
Kache pakke ki marm na jaane, tora phool gandela.
Ur ja.

Na koi ata na koi jata, jhoota jag ka nata

Na kahoo ki bahen bhanji, na kahoo ki mataa.
Sadho bhai ur ja hans.

https://thinkloud65.wordpress.com/2011/06/27/3284/
First published in english daily, The Islamabad Dateline on 26th June,
2011
Almost 700 years ago, when religious polarisation in the Indian
subcontinent was at its helm, a preacher was born. He was named Kabir
and he spent the rest of life trying to bind Hindus and Muslims together.
Today, as religious hatred is bred into masses and intolerance is injected

into young minds one finds it necessary to bring forth Kabir, the
champion of religious tolerance and interfaith harmony.
The mystics from united India are more relevant to us than Persian or
Turkish voices as they spring from the culture we own. For a relatively
more radicalized society in Pakistan, these pluralistic and tolerant voices
need to be disseminated vehemently. These great men seemed to be far
ahead of their times and Kabir is no exception. Kabir stands tall, in the
line of greatest mystics of all time with St. Augustine, Ruysbroeck,
Buddha, Rumi, Emre and Hallaj
Kabirs vision, though timeless in its essence when transformed into
simple poetry addresses the basic problems humanity faces today. His
message was simple and straightforward that God is perceived in
different forms by different people, but in essence they all talk of One
supreme power.
Koi bole Ram Ram, koi Khudai
(Some call him Ram, some name him Khuda)
His honest message offended both Mullahs and Purohits for it challenged
their stakes. He was persecuted by both to which he screamed:
Sadhu dekho jag baurana / Sanchi kaho to maran dhawe /Jhoote jag
patiyana
(O gentleman, see the world has got mad / I say truth but they run to
beat me and believe the fake.)
His intent was not to offend anyone and he made it clear:
Kabira khada bazaar mein mange sab ki khair / na kahoo se dosti, na
kahoo se bair
(Kabira Stands in the market place( the world) / Asks for everyones
prosperity. Neither special friendship nor enmity for anyone).
His mission, through his vision was to promote brotherhood, unity, love
and forgiveness beyond regions and religions.
The Hindu says Ram is beloved, the Muslim says Rahim / They fight and
kill each other, no one gets the point.
And the point that no one got was:

Maatii Aik Anaik Bhaanth Ker Saaji Sajan Haray

(The Clay Is The Same, 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.
Or he drills holes in his ears, his beard grows enormous
People mistake him for a goat.
He shaves his skull & puts his robe in an orange vat,
Reads the Book & becomes a terrific talker.
Kabir says: the truth is, you are riding in a hearse to the country of
death, bound hand & foot.
He even warned against the mindless following of religious preachers
and to use ones own conscience to decide what is right or wrong:
Jaka guru hai andhla, chela hai ja chandh / Andhe andha theliya, dunyu
koop parent
(If the preacher is blind (unrealized) and the disciple is also blind, how
can they progress further? If a blind shows the path to the other blind,
they both are bound to fall in some dead well at some time).
To those bigoted who would not understand this, he remarked:
Phootee aankh vivek kee, lakhe na sant asant
(People have their inner eyes of conscience blind; they dont see who is
real and who is fake)
What can one do, if, with lamp in hand, one falls in the well
Bura jo dekhan main chala bura na milya koi / Jab man khoja aapna
mujh se bura na koi.
(I went on the search for the Bad Guy, Bad Guy I couldnt find. / When I
searched my mind, Non one is Nastier then Me)
He lived to restore the confidence in the common man against the elite
clergy or the rulers, who claimed their superiority by virtue of their
status. He explained:
Bada hua to kya hua jaise ped khajoor / Panthi ko chhaya nahin phal
laage ati door.

(If You are Big so what? Just like a date tree / No shade for travelers, fruit
is hard to reach).
He used simple vernacular language, with metaphors from common
examples to engage the people around him. People were fascinated by
the deep moral messages contained in his simple poetry.
Kabira Garv Na Keejiye, Uncha Dekh Aavaas / Kaal Paron Punyah Letna,
Ouper Jamsi Ghaas
(Kabi , Dont be so proud and vain, Looking at your high mansion /
Tomorow youll lie under feet, On top will grow Grass).
Ab Tun Aaya Jagat Mein, Log Hanse Tu Roye / Aise Karni Na Kari, Pache
Hanse Sab Koye
(When you came in to this world, Everyone laughed while you cried /
Dont do such work, That they laugh when you are gone)
And that its not ones status but ones deeds which pay off ultimately:
Ek daal do panchi re baitha kaun guru kaun chela / Guru ki karni guru
bharela, chele ki karni chela.
(Both the preacher and the follower are together / but both will be dealt
according to their deeds.).
The Purohits and Mullahs could not tolerate his audacity, and how he
influenced the common man. His words had already penetrated into
masses and exposed the self-righteous claims of every clergy. He got
expelled from Kashi. He roamed around Benaras preaching his message
and passed away in Maghar.
After his death both the Hindus and the Muslims both claimed ownership
over him. There are a few legends but one wonders how was the matter
resolved. As for now, there exists a Hindu shrine and a Muslim Dargah
adjacent to each other at the place where he died.
Kabirs words are very pertinent to current Pakistan, where religion is
manipulated for political ends and justify acts of violence. Voice of Kabir
needs to be resonated in our academia and society being the need of
time. Why did not we own Kabir like India? I leave this question to be
answered by the reader.
Co written: Ilmana Fasih with Syed Ali Abbas Zaidi.
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COMMENTS ON: "KABIR A DAY KEEPS RADICALISM AT BAY" (6)
FreeStockMarketTips said: June 27, 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. Just continue writing this kind of post. I will be your
loyal reader. Thanks again. http://www.iasr.in/
Susan Marie said: June 27, 2011 at 9:31 pm
0 0 Rate This
This is excellent!
ilmanafasih said: June 29, 2011 at 2:37 pm
0 0 Rate This
Just got this email from some random: I paste
To the authors,
Hello,
I am a Hindi teacher in India. I saw your article on Kabirdas poetry on my
friend facebook. It is one of the most beautiful article I have seen online.
I will teach my students Kabirdas like in your article.
Best wishes,
Rajinder Jain
Talawat Bokhari said: July 9, 2011 at 12:40 am
0 0 Rate This

Certainly Kabir is the answer to the religious extremism rampant in the

pakiland today. It is down to earth humanity of Kabir and Bulle Shahs
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.
froZENwell said: July 23, 2011 at 9:41 am
0 0 Rate This
You know, I really can sense it when he says the fools dont get it, 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, Kabirs fool! Just like Hindu says Ram, Turk Says Rahim, both dont
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, the criticizing the act
of anyone criticizing all this! And sometimes it feels that none of us get
the point, why we are here why they are practicing so many rituals and
why I oppose it all! I think Kabir, 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 Kabirs
songs are his attempt to perfect himself.
Kabir mann nirmal bhaya, jaise Ganga neer, pache pache sab chale,
Kahe Kabir Kabir!
Kabir has cleansed his mind like the Ganga water, now everyone follows
him saying Kabir Kabir, very true it is, no?
A very great post! I am glad You both wrote this. My best wishes to both
of you!
Saad Ahmad said: October 11, 2011 at 12:57 pm
0 0 Rate This
Here I would like to recall my personal experience. Several years back,
in my Pak Study book, once I found the author interpreting Kabir and
Nanaks efforts to bring harmony among Hindus and Muslim as the
decisive effort of preaching and defending Hinduism using Islams cloak.
The same author, in another other chapter tried to portrait the callous
invader Sultan Mahmood Ghaznvi as a just leader. Firstly i laughed a lot
at authors mentality then my heart sank that is this what we are
teaching to our youths? arent we playing with our future?
Now coming back to the blog:

1.
No doubt, to us, our Sufis are better that foreign Sufis because they
spoke in our tongue. Like, it would be funny, indeed, if to your blog in
English I comment in Persian or Arabic. Despite all this, Kabir, Rumi,
Buddha, Socrates, Hallaj, Nanak and all great reformers and teachers
stand well above every thing. They all have definite and most
respectable place in their lovers hearts. They all were the soldiers of
ONE army who served it during different times, in different places and in
different situations. None was taller, none was shorter!
2.
Good thing about Hazrat Bhagat Kabir Sahib is that he spoke
frequently of common issues of common man in common tongue. He
was the poet of masses. The main theme of his verses is as valid today
as it was during his time.
3.
For every verse you quoted above Ive in my mind a verse of Bulleh
Shah of similar theme. This is wonderful! Their minds were waving on
quite similar wavelengths!
4.
I would like to say that Kabirs attack on capitalists and aristocratic
class is still not well discussed by our authors, neither in India nor in
Pakistan. They usually discuss spiritual aspect of Kabir but Kabir also
gave political sermons to his pupils. He encouraged slaves uprising
against their worldly bosses, the oppressors of working class. He also
discussed the poor living standards of working class, especially of wool
weaving industry, in his poetry. He even spent some time in exile (as
you too mention). All this needs to be bought before public ALOUD so
that they can think loud!
5.
The last question asked in the article is WELL RAISED, though not
well-stated as watan hai saraa jahaan humara ;-) BUT wholl 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.
@ Talawat Bokhari :
Well said.. very very well-said.
@ froZENwell:
You wrote, I think Kabir, very softly also suggests that we must mind
our own business! Although I am very glad Kabir never confined himself
to his own business!.

All great reformers preached what they practiced! (They werent

hypocrites like our clergies and politicians). Interfering in others family
or religious matter is prohibited by Kabir but he encourages interfering
in social matters that deal with community. For example, if in your
family, there is a lot of emphasis on rituals I should not force them to
abandon this, though Im not addicted to performing rituals. But if you
found me forcing someone to child labour or sex trade, youve definite
right to interfere in my matter. This is all what Kabir and all other sages
taught us.
You said, now everyone follows him saying Kabir Kabir, very true it
is, no?
Many of us chant Kabirdas Kabirdas while at the same time practicing
Purohits acts. This is dilemma :
Regards.

https://thinkloud65.wordpress.com/2011/01/04/why-my-lovefor-kabir/
In spite of diverse approaches of various theological teachings, Kabir
noticed that there is one power, all prevading and omnipresent. We
may choose to call that power by any name, or in general reference as
God, but does that even matter?
How beautifully he presents his vision of that Supreme Power, far
beyond the definition by both the monotheists and polytheists:
Ek kahoon to hai nahin, do kahuun to gaari,
Hai jaisa taisa rahe, kahe Kabeer bichari.
{If I say one, He is not( is beyond any definition of shape, size or
number. If say two( or more), it a violation too. Let Him be the way He is
( formless, shapeless) & lets not confine Him to any form. Says Kabir
after much contemplation}.
Kabirs vision of that power is incredibly simple and easy to understand.
He conveys it through even a simpler language in his couplets (Dohas)
and mystic songs. Though simple, it is as revered by the high
intellectuals as it is appealing to the unlettered.

Kabira kuan ek hai, paani bharein anek,

Bhandey mein hi bhed hai, pani sab mein ek.
{Kabir, the source of water, the well is one, though many pull water
from it.
The faults are in the pitchers, the water within them is exactly the
same.}
Kabir dares to de-monopolize God from the clutches of the clergy. His
preaching to the common man was unconventional and casual. He
would sit at his loom weaving, while the people would surround him and
discuss the matters of faith and daily life. He weaved the harmony
between diametrically opposed faiths, through easy examples, as as his
loom weaved the vertical threads to create a beautiful fabric.
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.
Bahute dekhe peer auliya
Parhe kitab kurana.
Kare mureed batlawe kabar
Unhun khuda na jaana.
Kahe Kabir sun bhai sadhu,
Dono mein kou na dewana.
O gentleman, see the world has got mad,
I say truth but they run to beat me and believe the fake.
I have seen a lot of religious people who follow the strict routine,
bath early, worship idols, but their knowledge is hollow,
I have seen a lot of preachers who read Quran
And speak to worship graves, but do not understand God.
O gentleman none of them is a passionate lover of God.
Appreciate the simplicity how Kabir sums up the mindless, and illogical
worlds thinking is:
Rangi ko narangi kahe, bane doodh ko khoya,
Chalti ko gaari kahe, yeh dekh Kabira roya.
{Call an orange, non-colorful (na-rangi), a delicious milkcake
lost(khoya).

Call moving object, as stuck(gaari), laments Kabir.}

Instead of bigotry, he advises people to introspect before point fingers
at others:
Bura jo dekhan main chala, bura na miliya koye,
Jab mun jhanka aapna, mujhse bura na koye.
{I went searching for the crooked, I found none,
When looked within, I was the most crooked one}.
There is hardly any issue of the day to day life that Kabir did not touch in
his Dohas. He used simple vernacular language, with poetic metaphors
from common examples to engage the people around him. As a result,
his poetry became so incorporated into the local folklore that it was
transferred by word of mouth, generation after generation. He remains
one of the most quoted Indian poet in the world.
Kabir was a also family man , married with children and lived a simple
life of a weaver. He did not abandon worldly life to become a renunciate
( a sadhu). He chose to live a balanced life as an ordinary man relating
to a breadwinner, a family man, a tradesman along with being a mystic
and a contemplative.
Kabir was a peoples poet.
While there is evidence that both Hindus and Muslims were ready to
assault Kabir physically during his lifetime, they have since his death
been ready to assault each other over the privilege of claiming him as
their own. Some modern commentators have tried to present Kabir as
a synthesizer of Hinduism and Islam; but the picture is a false one. While
drawing on various traditions as he saw fit, Kabir emphatically declared
his independence from both the major religions of his countrymen,
vigorously attacked the follies of both, and tried to kindle the fire of
similar autonomy and courage in those who claimed to be his disciples.
~writes Linda Hess in the Introduction to The Bijak of Kabir (1983;2002)
A 700 and some years ago Kabir thought of intercommunal harmony
with common origins, common purpose and common destiny of all
human beings irrespective of their faith, color or class.
Complete version of the poem( above):
Sadho dekho jag baurana
Saachi kahi tou maran dhawe, jhootey jag patiyana
Hindu kehet hai Ram hamara, Musalman Rehmana
Apas mein dou lare martu hain, maram koi na jana.
Bahut mile mohi nemi dharmi parth kare asnana
Aatam choree pashane puji tinka toota gyana.

Aasan mari dimbh dhari baithe, man mein bahut gumana

Pipar pathar pujan laage, tirath barath bhulana
Mala phire, topi pahire, chhaap tilak anumana
Sakhi sabde gawat bhule, aatam khabar na jana.
Ghar ghar mantra jo den phirat hai, maya ke abhimana
Gurua sahit shishya sab bhure anthkaal pachtana.
Bahut dekhe pir auliya , parhi kitan Qurana
Kare murid, kabar batlabe unhu khuda na jana.
Hindu ki daya, meher Turkan ki, donon ghar se bhagi
Wah kare jibhah, waa jhatka maare, aag dau ghar laagi.
ye vidhihasth chalat hai humko, aap kahawe sayaana,
Kahee Kabir suno bhai Sadho, in mein kaun deewana.
Are we even prepared to think like Kabir, even today,seven centuries
later?
I can only take a deep sigh !
Ilmana Fasih
25 December, 2010
A film on Kabir By Virmani (96 min):
http://www.cultureunplugged.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, Belief, India, Politics, Religion, 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, this film searches for that elusive sound, that "jhini si awaaz", that Kabir urges
us to hear. Where does it resonate, that subtle sound? Journeying between folk and classical, oral and written, rural
and urban expressions of this 15th century mystic poet of north India, the film finds moments of both continuity and
rupture between these disparate worlds.

https://thinkloud65.wordpress.com/2011/01/04/kabir-the-man-the-myth-the-mystic-themaster-and-%E2%80%A6-more-%E2%80%A6/

Posting an excellent article on KABIR by Maalok.

Kabir was one of Indias leading spiritual saints who lived in the northern
part of India in (and around) the holy city of Benares (also called
Varanasi). He is widely renowned for his pithy couplets and songs that
connect life and spirituality in a simple yet powerful way. Kabirs genius
has been in that he has inspired the scholars/poets like Rabindranath
Tagore and the common masses. His words were in a universal language
that, literally and figuratively, broke down barriers to experiencing the
divine.
It is intriguing that there continues to be many unknowns about Kabirs
life despite the extensive and global awareness of his verses and
sayings. In fact, even basic information on his life for instance, when
he was born, who his parents were, what his family life was like, and
when he died is shrouded in mystery. Indeed, very little appears to be
known about him with any degree of certainty. Perhaps, these
controversies can be attributed partly to the parochial manipulation of
his life history by various religious sects. Hindus want him to be a
representative of their religion. They claim that he was born to a Hindu
woman, even though he was raised by a Muslim family and that he was
a disciple of a Hindu Guru, Ramananda. Some dismiss theories of Kabirs
illegitimate birth by claiming that his birth-mother, even though
unmarried, had an Immaculate Conception. Muslims tend to emphasize
his Muslim upbringing and his initiation into the Sufi traditions. The

celibate/ascetic sects claim that Kabir never married and if evidence of

his marriage is presented, they retort that he never had an intimate
relationship with his wife. Proponents of tantric traditions point to Kabirs
songs to show that he was influenced very much by the Kundalini
practices. Sikh and Shabad-based traditions say that the essence of
Kabirs practice was based on tuning in to the internal sounds, even
though they vehemently deny that Guru Nanak was Kabirs disciple and
tend to support the theory that Kabir died before the birth of Guru
Nanak. In summary, each sects claim on Kabir appears to be selfserving and, hence, cannot be considered as providing reliable
information on his life. Indeed, it is likely that divergent viewpoints and
claims on Kabirs life will continue to exist despite the efforts of
historians, philosophers and literary scholars to reach consensus.
In my opinion, it is ironic but no coincidence that such conundrums on
Kabirs physical existence persist. Perhaps, Kabir would have liked it that
way? He was quite unimpressed and even irreverent to the dogmas of
organized religion and society. His essence was far more subtle,
pervasive, unconstrained and universal in short, beyond the
boundaries laid down by religious, sectarian and social traditions. In this
article, I attempt to humbly share with you my personal understandings
and experiences of Kabir that, despite my own biases and limitations,
continue to have a life of their own within me.
Kabir, The Man
We can safely say that Kabir lived during the 15th or 16th century. Even
though his exact birth and death times cannot be ascertained reliably, it
is quite likely that he lived beyond the age of 50. 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. That
he may have been a weaver is evident from his songs and couplets that
draw inspiration and metaphors from the weaving profession. 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.
It is clear from his songs and teachings that he was a very observant
and thoughtful person, who questioned everything that was taught or
presented to him. It is likely that he spent considerable time observing
nature, as his teachings also draw inspiration and learning from the
trees, animals, birds and the ocean. Long-standing traditions of Kabir in
the states of Gujarat, Maharashtra, Bengal, Punjab and Madhya
Pradesh1 indicate that either Kabir or his leading disciple(s) traveled to

those parts, 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.
What distinguished Kabir from other gurus were his inner conviction
and an undying trust in his own self and experience. He seems to have
questioned and challenged all scriptural teachings, traditions and
rituals, until he himself was able to validate their truth. This, however,
should not be taken to imply that he rejected all teachings and
practices. To the contrary, given his familiarity with, and his use of
stories/teachings from, a variety of traditions, he appears to have
openly embraced and accepted any path that could be validated by his
own experience. Perhaps, this is why it is so difficult to typecast Kabir
into this or that faith or tradition. Sometimes, he was this, 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. From his work, we know
that he was quite critical of hypocrisy especially among religious
leaders. Even though we cannot ascertain whether he was tolerant of
genuine devotees who worshipped physical forms of God, 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. In essence, the core of
Kabirs life and teachings are based on honesty, truth, conviction and
simplicity, renewed continuously by inner experience and propelled by
an unceasing detachment from the web of physical and mental realities.
Kabir, The Myth
As we discussed earlier, many controversies exist about Kabirs birth,
upbringing, family life, teachings, practices and death. In my opinion
these myths are irrelevant to the essence of Kabir. Indeed, I would say
that those who are enamored or engaged by these myths are, probably,
missing the point. Still, for the record, I would now like to propose
clarifications on a few other widely-held beliefs about Kabir.
Kabir is often considered to be a social or religious reformer who tried to
bridge the gap among various castes and religious sects. Even though
Kabir showed a healthy disregard for conventional boundaries of society
and organized religion, his intrinsic pursuit was rooted in spirituality and
spirituality alone. In the process of conveying the innate spirituality of all
of creation, Kabir, in all likelihood, had to deal with and overcome

prevalent parochial barriers. But this ought not to be misconstrued to

imply that his intent was to reform society or religion.
Another prevalent myth is that Kabir was primarily a literary figure, a
poet and an orator. But, Kabirs life was deeply ingrained in spirituality,
and in the process of conveying his teachings he probably used poetry
and metaphors. Therefore, his magnificent contribution to Hindi
literature is only secondary and, indeed, a testimony to the fundamental
spiritual message of his teachings.
Finally, there are many written or sung verses attributed to Kabir in
circulation in the commercial/spiritual marketplace. It is my opinion that
many of these are altered, modified, embellished or corrupted. After an
extensive study of Kabirs work, it is my understanding that Kabir did not
use the name Ram to imply the deity, Rama. Rather, to Kabir, Ram is a
symbolic representation of the inner sound or experience. Similarly, it is
unlikely that Kabir used any reference to Krishna or any of the other
Hindu gods, as his practices were primarily inwardly directed2. Indeed,
we should be careful not to mistake the use of the signature line Kahat
Kabir Suno Bhai Sadho to imply authenticity. In fact, this signature
line makes it easy to create believable altered/corrupted writings.
One could lament, What a pity! We cant really ascertain the truth from
the untruth. But, isnt this exactly what Kabir is really trying to teach us
here? Wasnt his life about not taking anybodys 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, The Mystic
Kabirs uniqueness and ingenuity is that he communicates his message
through the use of easy-to-understand metaphors, drawing inspiration
from day-to-day life. Whether it is comparing God to a weaver, body to a
cloth, Guru to a washerman, ignorance to a crow, cosmic experience to
the ocean, senses to the deer, humility and steadfastness to the tree,
grace and beauty of solitude and completeness to a swan, longing for
God to the longing of a newly-wed bride, he is able to establish a very
vivid and instantaneous channel of communication with his audience.
Perhaps, this is one of the reasons why Kabirs followers and admirers
come from a wide array of backgrounds.
However, Kabirs true mysticism becomes apparent only when one
starts living the words. The authenticity of Kabirs words is rooted in the
depth of his own experience that has a seed-like latent quality to it. That

is, through ones care and nurturing, Kabirs words have the potential to
flower into a variety of experiences that are not immediately obvious in
the first engagement. For instance, it is one thing to intellectually
understand the meaning of Chalti Chaaki Dekh Kar Diya Kabira Roye,
Dui Pataan Ke Beech Mein Saabat Bacha Na Koi3, but totally a different
thing to experience the truth of that statement. I have found that if a
couplet or song of Kabir engages me, it is likely to have much more in
store if I further introspect on it. In other words, what is obvious in
Kabirs words is often suggestive, but whats veiled is significant. Kabir
himself describes this mystical instruction as Gunge Ki Sain Jin Jani Un
Mani (Those who recognized the indication of the mute, found the
truth).
Besides his more obvious teachings, Kabir sometimes poses (seemingly)
illogical riddles to his audience (e.g., A child was born before the
mothers birth, the Guru is touching the feet of the disciple, the fish are
swinging on the trees, or the lion is riding the waves of the ocean),
challenging them to find a solution. In my opinion, these riddles do not
necessarily have any solutions or meaning per se, but, perhaps, are
intended to draw us into a deepened state of introspection. They may
make one question the direction of flow of time. They may enable us to
experience the ability of the human mind to create any reality. Or, they
may make one realize suddenly that the flow-based creativity within us
is like a fish. In my limited experience, the meaning of these riddles or
words is exactly and precisely the experience they generate within us,
and it is futile and even counterproductive to look for the right answer.
Kabirs 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.
Kabir, The Master
Kabir speaks to us in a direct and uninhibited tone that invariably shakes
us out of our slumber-like existence. His candid and frank style is so
beautiful and refreshingly crisp. The instructions are simple yet deep,
obvious yet multi-layered, challenging yet caring, powerful yet
empowering, irreverent yet deeply devotional. Indeed, Kabir, lived what
he preached, or, more accurately, preached what he lived. Like a true
master, he always spoke the highest truth regardless of the
circumstances. Kabirs completeness and humility becomes obvious in
how he addresses every seeker as a Sadhu and himself as the
commoner, Kabira. Sometimes one gets the feeling that the

conversational teachings of Kabir, are actually a dialog between Kabir,

the Master and Kabir, the disciple, inside of him. Despite his open
criticism of dogmas and sects, Kabir is very embracing of every seeker
and includes himself in that category. Its a bond of friendship that Kabir
extends to everybody by his simple calling Kahat Kabir Suno Bhai
Sadho4. 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.
In conclusion, 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. One of Kabirs songs was
playing in the background on the portable boom box. I walked into the
kitchen and noticed that the middle-aged maid, who was cleaning the
utensils, was using her saree to wipe her tears. I could not understand
why she was crying and I did not feel it appropriate for me to ask her.
After a few minutes she herself spoke softly in her village Hindi dialect
Bhaia, yeh theek hi toh bolta hai. Bhagwan ka kare jab hum hi bhul gai
usko? [Brother, he (referring to Kabirs words) is speaking the truth.
What can God do if I myself have forgotten him?]. Intrigued by her
comment, I asked her if she understood the meaning of what he was
saying. She simply replied, Haan bhaiya, theek bolta hai [Yes brother,
he speaks the truth]. Her simple reply instantaneously threw my
intellectual understanding into insignificance. The words of Kabir
became less important than the truth of her realization. Kabir had
manifested himself through her. In that moment Kabir Das taught me
Truth-101 through that divine lady. I got a true introduction and initiation
to the experience of Kabir.
May 20, 2002
(Maalok is a PhD in Engineering and is currently on the faculty at a large
public university. His passions are teaching and self-discovery.)

Moko Kahan Dhundhere Bande Mein To Tere Paas Mein

Na Teerath Mein, Na Moorat Mein Na Ekant Niwas Mein
Na Mandir Mein, Na Masjid Mein Na Kabe Kailas Mein

Mein To Tere Paas Mein Bande Mein To Tere Paas Mein

Na Mein Jap Mein, 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, nor in icons, Neither in solitudes
Not in temples, nor in mosques Neither in Kaba nor in Kailash
I am with you o man, I am with you
Not in prayers, nor in meditation, Neither in fasting
Not in yogic exercises, Neither in renunciation
Neither in the vital force nor in the body, Not even in the ethereal space
Neither in the womb of Nature, Not in the breath of the breath
Seek earnestly and discover, In but a moment of search
Says Kabir, Listen with care, Where your faith is, I am there.
My Understanding
In spite of the different approaches of all religious and philosophical
teachings, it is very clear that the all-pervading, omniscient,
omnipresent factor is finally God. Due to our customs, traditions,
languages we only address Him by various names. Yet, it is also true
that in spite of this awareness, we spend a lot of time in arguing about
God and try to impose attributes.
Kabir noticed this centuries old phenomenon in his times also. And this
great Master, in the above verse highlights the underlying principle that
God is everywhere.
Kabir reveals in this verse the various search patterns adopted by
mankind. And each one seems to be justifying his chosen method. Some
say God will be realized through pilgrimages while some justify the idol
worship. Some say He is up in the mountains while some believe that He
is in places of worship. Some proclaim prayers and meditation the path,
others believe realization through fasting. Many talk about yogic
exercises (activity) and renunciation.

In this verse Kabir seems to be saying that God is NOT in any of these.
However, this cannot be true. To my understanding, Kabir is saying that
God is everywhere and therefore in all these too. However, his saying
No simply means that we should apply our faith to One and follow it
up sincerely. This will lead to instant realization of the divinity within us.
However, if we switch our approach from one path to another, then we
are simply conducting a sort of gymnastic. In his typical mystical ways,
Kabir shows us the omniscience of God.
Rajender Krishen

Be just: that is nearer to piety. (Quran: 5:8)

Lo! The hearing and the sight and the heart, of each
of these it will be asked. (Quran: 17:36)
No one would deny that God resides within our conscience, in our kind
deeds, and not merely in our rituals.
This Kabir poem befits that spirit:

Moko kahan DhunDhe re bande, main to tere paas

me.
Where do you search me, O seeker? I am with you always.

Na main bakari, na main bherhi, na main chhuri

gadaas me.
I am neither in goat nor in sheep (the sacrificial animals)) neither I am in
the(sacrificial) knife or sword.

Nahi khal me, nahi ponchh me, na haddi na

maans me.
I am not in the skin, in the tail, in bones or meat .

Na mein deval, na mein masajid, na kaabe

kailaash me.
I am neither in the temple nor in the masque. I am not in the Kailash or
Kaaba.
(They are symbols only)

Na mein kiriya karam me rahata, nahi jog sanyaas

me.
I am not in the worldy rituals nor in the act renunciation.

Khoji hoy turat mili jaaun, ek pal ki talaash me.

If you seek me in true spirits, I am found in a moments search.

Main to raho shahar ke baahar, meri puri mawaas

me.
I reside away from the city (Outside the usual places people associate
with me) I live in the real abode.

Kahe Kabir suno bhai saadho, sab sanso ki saans

me.
Kabir says Listen O the learned, I live within the breath of all your
breaths.
(In your conscience).

Kabir Mystic Song -1 : (sung by Jagjit Singh)

Paani mein meen payasi, (meen= fish)
Mohe sun sun aawe haasi.
Jal thal sagar hoor raha hai, (hoor= searching)
Bhatkat phire udasi rey.
Atam gyan bina nar bhatke, (atam gyan=enlightenment,
nar= man)
Koi mathura koi kaashi rey (Mathura, Kaashi= holy
cities)
Kehet Kabir, suno bhai sadho,
Sahaj mile, na vinashi rey. (sahaj=easily;
vinash=destruction so na vinashi means indestructible
or immortal)

Sakhiya Wah Ghar Sabse Nyara,

Jaha Puran Purush Humara

Jaha Nahi Sukh Dukh
Sanch Jhuth Nahi
Pap Na Pun Pasara
Nahin Din Reyn Chand Nahi Suraj,
Bina Jyoti Ujyara
Nahin Tahan Gyan Dhyan
Nahin Jap Tap
Ved Kiteb Na Bani
Karni Dharni Rehni Gehni,
Yeh Sub Jahan Hirani
Ghar Nahin Aghar Na Bahar Bhitar,
Pind Brahmand Kachu Nahin
Panch Tatva Gun Tin Nahin Tahan,
Sakhi Shabd Na Tahin
Mul Na Phul Beli Nahin Bija,
Bina Braksh Phal Sohe,
Oham Soham Ardh Urdh Nahin,
Swasa Lekhan Kou Hai
Jahan Purush Tahwan Kachu Nahin,
Kahe Kabir Hum Jana
Humri Sain Lakhe Jo Koi,
Pawe Pad Nirvana
English Translation
Oh Companion That Abode Is Unmatched,
Where My Complete Beloved Is.
In that Place There Is No Happiness or Unhappiness,
No Truth or Untruth
Neither Sin Nor Virtue.
There Is No Day or Night, No Moon or Sun,
There Is Radiance Without Light.
There Is No Knowledge or Meditation
No Repetition of Mantra or Austerities,
Neither Speech Coming From Vedas or Books.
Doing, Not-Doing, Holding, Leaving
All These Are All Lost Too In This Place.
No Home, No Homeless, Neither Outside or
Inside,
Micro and Macrocosm Are Non-Existent.

Five Elemental Constituents and the Trinity Are Both Not There
Witnessing Un-struck Shabad Sound is Also Not There.
No Root or Flower, Neither Branch or Seed,
Without a Tree Fruits are Adorning,
Primordial Om Sound, Breath-Synchronized Soham,
This and That All Are Absent, The Breath Too Unknown
Where the Beloved Is There is Utterly Nothing
Says Kabir I Have Come To Realize.
Whoever Sees My Indicative Sign
Will Accomplish the Goal of Liberation.
Kabir

Baalam Avo Humre Geh Re, Tum Bin Dukhiya Deh

Re
Sab Koi Kahet Tumhari Nari, Mo Ko Eehe Andeh Re
Dil Se Nahin Dil Lagayo,Tub Laga Kaisa Sneh Re
Ek mek Ve Sej Na Soyo,Tub Lug Kaisa Neh Re
Anna Na Bhave Neend Na Aave, Ghar Bar Dhare
Na Dheer Re
Kamin Hai Balam Pyara, Jyon Pyase Ko Neer Re
Hai Koi Aisa Upkari, Piv Se Kahun Sunaye Re
Ab To Behal Kabir Bhayo Hai, Bin Dekhe Jiya Jaye
Re
Translation (by Tagore, 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 isnt immersed in mine
What kind of love is that
I dont relish food neither do I sleep
I feel discontent in my own home

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, he is going to die
My Understanding
(by Rajendra Kishan)
A poem full of sublime love and mounting passions, Kabir in this verse
picks up the pangs and pains of separation. As has invariably been the
case, Kabirs verses depict situations that occur naturally in everyday
life.
In this particular verse, Kabir sounds like an average person. Given the
literal meaning or translation of the verse, he establishes the pain of
separation from ones loved one. If the intensity of this pain can be
understood, then one will realize how intense is the longing to realize
the God that inexpressible Self.
Imagine a tense atmosphere and the couple in the same bed sleeping in
distress. There is no contact, no communion. What kind of agony it must
be, 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, an
unshakable intent, an unbending desire to achieve ones desired goals.
Success is not easy, it takes a lot of patience, fortitude and endurance.
Such is the path of Love.
Courtesy Rajendra Krishans blog on Boloji
https://thinkloud65.wordpress.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

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, He has colored my veil
Removing the dark stains, 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, He poured the color of
love
Rinsing away the bodily sorrows and dirt, the Expert dyed it deftly
The Master who dyed the veil is expert, beloved and great
I surrender everything to Him : Body, Mind, Wealth and Life
Says Kabir, The Beloved Dyer is benevolent on me
Covered with this cool veil, My being is blissfully fulfilled.
Explanation
In this wonderful love song, Kabir brings into focus the sense of
completeness, fulfillment and realization of the Truth within.
Most of the worldly acquisitions (referred as colorings) lose their luster
over time. In other words, even though they may attract us immensely
in the beginning, they lose their charm as time progresses. For example
if we buy a new car, we feel so thrilled to have it as our possession.
Even other people compliment us on our new acquisition. We take
extreme care that it doesnt get dirty, stained or scratched/bumped by
another vehicle. But as time progresses, it slowly becomes just like any
other possession we have.
Kabir, in this song, points how a spiritual or inward-directed coloring is
the onlyreality that actually grows in its beauty and luster with time. The
veil, in this song, represents the sheaths of perception that cover our
innermost being. These sheaths, in turn, are the mechanism of how we
perceive reality. The coloring of spirituality (given to us by the Guru)
indeed permeates all these sheaths. While normally our perceptions are

covered by a myriad of worldly colors, the spiritual coloring, on the other

hand, is unique, one-pointed and singular. That is, it replaces our
dispersed perspective by a single color of love for God. This oneness
removes confusion and cleanses the root of all maladies. And once an
unalloyed clarity emerges even this color disappears, making us the
display the glorious radiance of our inner being in all its purity and joy.

Chadariya jhini re jhini, 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, panch tatv ki pooni
Eight-petaled lotus was used as a spinning wheel, and the 5 elements as
yarn
Naw das maas bunan ko laage, moorakh maili keeni
took 9-10 months to knit it, Oh fool you soiled it!
Jab meri chadar ban ghar aaee, rang rej ko deeni
When I got my sheet, I gave it to person who dyes sheet(guru).
Aisa rang ranga rangrej ne, laalo lal kar deeni
It was dyed such, totally red in color
Dhruv, Prahlad, Sudama ne odhi, Sukhdev ne nirmal keeni
Dhruv Prahlad and Sudama wore it, Sukhdev made it pure.
Das Kabir ne aisi odhi, jyo ki tyon dhar deeni
Servant Kabeer wore it such, he left it as it is (as he got it)

Kabir here talks about body, or human experience and how to utilize it.
He talks about how he lived in the body, how other notable
predecessors lived and how does an average man live.
Body is a sheet. breath is the link which makes body experience
possible.(raam naam), hence re raam naam ras bhini chadariya
Eight lotuses, eight latent tendencies of body(survival, threat,
accumulation, attention, domination , suppression, discontentment,)
correlate with eight energy centres within body(7+1(bindu).
The five elements of nature earth, sky, fire, water, and wind-are the
yarn which weave the sheet ( body).

This sheath takes involves 9-10 lunar cycles around earth, time as
celestial movement. celestial connection with sheath.
You soiled it, you lost awareness.
Kabir now talks about his own body (mori chadar what happened with
his sheet). When kabir took body, he let his guru work on it. His guru
dyed it( permanent transformation of body based experiences ) and
made it red. (red is the color of awareness).
Kabir now talks about how other noted people who wore it, Dhruv,
Prahlad Sudama(all saints), and Sukhdev, and purified it (lived with
awareness).
How did Kabir wear it? Kabir, didnt let it get soiled. He maintained the
newborns awareness all his life.

Haman hai ishq mastana

Haman ko hoshiyari kya
Rahen azad ya jag mein
Haman duniya se yaari kya
trans:
I (am) bursting with love,
Why do I need to be careful?
Being free in the world,
Why do I need any attachment to (this) world ?

(sung by kaluram bamaniya)

Man Mustt Hua Tab Kyon Bole

Hira Paya Ganth Ganthiyayo, Bar Bar Wahko Kyon
khole
Halki Thi Jab Chari Tarazu, Poori Bhayee Tab Kyon
Tole
Surat Kalari Bhayee Matwari, Madwa Pe Gayee
Bin Tole
Hansa Paye Mansarover, Tal Taliya Kyon Dole
Tera Sahib Hai Ghat Mahin, Bahar Naina Kyon
Khole
Kahat Kabir Suno Bhai Sadho, Sahib Mil Gaye Til
Ole
Translation
With mind immersed in Love, why should I talk?
Having the diamond knotted safe, why again I open the knot?
Empty scales at initiation are full, why measure again?
Rationality became intoxicated, by drinking without measures
Swan reaching the lake, need wander in ponds and puddles?
Your Lord is your inner Self, why seek him outwardly
Says Kabir listen my folks, I realized the Lord within
like oil contained in the seed.
My understanding
In this verse, Kabir presents his ideology in an equation form, reflecting
upon the patterns associated with mind. It is perhaps our tendencies,
our insecurities and our own doubts that we create chaos in our own
lives. We have a home, but we still wander here and there. Our
conscience is always alert like a watchdog, yet we heed not the inner
voice and get indulgent. Awareness of our inner Self is the key to our
being harmonious and at peace.

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

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 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, chaudah lok me

Surat dor akaash chadhe

Nabhi kamal se parakh lena
Hriday kamal beech phire mani
Anhad baja, baje sheher mein
Bhramand par awaaz hui
Heera jo moti laal jawaharat
Prem padarath parkho yahin
Saancha moti sumar lena,
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,
Bhitar bole koi dujo nahin
Translation:
In every swan, resplendent Lord resides.
Theres no abode without Him.
Everywhere in the universe
Lives the light.
Remember Him,
Theres no other.
Radiance in the three qualities,
Brilliance in the five elements.
One whose light shines
Through fourteen worlds
climbs to the sky by the string
of awareness.
In the navel lotus, feel the presence,
In the heart lotus a jewel turns,
In the city an untouched instrument plays,
The sound resounds through the universe.
Diamonds, rubies, pearls,

A pile of jewels: discover here

The wealth of love.
Discerning the pure gem a string
Connects me to my master Lord
If you seek the Lord, search in your body,
Dont wander aimlessly in the city,
Saint speaks of the Lords power:
It speaks within, theres no other.

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, Belief, Communication, Culture, Religion, Spiritual Awareness
Synopsis: In 15th-century North India, the mystic weaver Kabir spoke his poems in the marketplace, his spirituality
firmly grounded in the public square. 600 years after his time, Kabir is found in both spaces sacred and secular.
This film interweaves his deification by the Kabir Panth sect with his secular appropriation by the social activist
group Eklavya. The story unfolds through the life of Prahlad Tipanya, a Dalit singer whose participation in both
domains, begins to raise difficult questions for him about ritual and organized religion.

http://www.cultureunplugged.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,

intolerance and hatred in the world at large, helplessness over powers

oneself. The only ray of hope left are the few shining stars in this dark
sky that shone on our lands several centuries ago. Their golden words
still need to be heard and heeded by one and all.
Kabir from India and Bulleh Shah from what is now Pakistan are two
voices that spoke of peace and love beyond beliefs and borders. They
were shunned in their own times, but if they were reborn now, they
would not find much has changed from those days.
Reminscing their poetry, I dare to use them on painting a silk scarf.
The scarf background is black, which represents the dark ages of
extremism, intolerance and bigotry that we currently are going through.
The golden messages of the verses are scribbled in golden ink, The
verses chosen relate to the abundance of knowlege, in this era of
information revolution, but the information that still fails to convey the
message of peace and tolerance that it should accompany.
The languages have been reversed,
Kabir written in Urdu and Bulleh Shah in Hindi so that both sides are able
to read them.

Bulleh Shah here says:

Parh parh aalim faazil hoya, kadi nafs apne nu parheya ai nayi,
Ja ja werda mandi maseetey, kadi man apne nu wareya ai nayi.
( You read bookes, became learned, but never read (compassion in )your
own conscience,
You visited temples and mosques, but never visited (the love)in your
own heart.)

KabirBullehShahSilk 003
Kabir says:
Pothi parh parh jag muwa pandit bhaya na koi,
Dhaayi akher prem ka parhe to pandit hoye.
{The whole world read books after books, but no one became learned,
Read two and a half words of love ( peace and compassion), to be a
learned}

KabirBullehShahSilk1 001

The peace symbols in the middle of the silk scarf are crisscrossed by
chaos and confusion prevalent in our times.

The edges below the verses represent the hearts interlinked through
love and peace, if only we heeded the verses in spirit.

It was heartening to see Kabirs message of love and peace ( coincidentally the same verses
that I was scribbling), being presented in another art form, called Dastangoi. I dedicate this
piece and the blog to this wonderful Kabir presentation.

Prologue: Expressing my thoughts through writing had never ever been

a difficult job for me, before embarking on this topic. Several times I
abandoned the idea of completing this note but then repeatedly kept
returning to it as if out of compulsion.
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.Over several readings it becomes intoxicating and literally a way of
life.

Well in advance, I beg to apologise to those who might find some of the
concepts outrageous, maybe not subscribing to their frame of thoughts
or even might hurt their religious sensibilities. 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.
OF ALL YOU KNOW, YOU MIGHT FIND MY CONCEPTS ABSOLUTELY
FLAWED AND RIDICULOUS. Never mind if that is the case.
ZEN is one of the schools of BuddhismThe Mahayana (the other being
Hinayana))where the Chinese, Japanese and Indian concepts of
Meditational states merge.
Meditation in :
Japanese is called ZEN
In Chinese it is Chan
And in Sanskrit it is termed as Dhyaana.
Zen stresses on the cognitive acuity ( in simple words- understanding)
called PRAGYA to attain enlightenment or in simple words to attain the
realisation of asuperior power or who we call God. It calls for the self
realisation of God through meditation as opposed to and rather rejecting
the steroetypical beliefs based on our worldly, logical reasoning.
Zen promotes a very different way of understanding and dealing with
reality. One of the most baffling aspects of Zen is the practice of Koans.
Koans are a teaching tool used to break down the barriers to
enlightenment. To put it in simple words it is the actual teaching of the
concept of Zen to the disciples by their masters, using simple examples.
Koan literarily translated means A public document. It refers to a
statement made by a Master to a student of Zen or a discussion or
dialogue between Master and the student. The purpose of a Koan is to
open the mind and perception to the truth. 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.
Koans are not rational questions with final linear conclusions. They are
especially designed for one purpose; this purpose is to open the mind
that has been closed by habitual responses to the world and reality.
To put it in simple words
Our perception of the world is clouded by:
Firstly, the habitual responses that we are taught by our surroundings in
the society
Secondly, by the habit forming creation of our own selves

In everyday life and through societal learning , we develop ideas about

reality and possibilities that are well endorsed by our peers. We accept
these laws as irrefutable and immutable because of its certification by
our society.
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. These
truths are supported , cemented and bolstered by our society, our
parents, our teachers, our education, by our peers and even by our
common sense until they become unquestionable facts.
This also applies to our ideas of human personality and of ourselves.At
the same time we apply the same human attributes to God too.
NOW KABIR AND ITS COMPARISON WITH ZEN PHILOSPHY
Kabir, the weaver.
Kabir is a master of Zen way of thinking using extremely simple
examples and wordswhich appealed to the average minds of his time.
Being a common man himselfa 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.
Here are the three Dohas touching the out of the box thinking i.e. the
Zen way of thinking:
Fisrt two being the classical, and the third only to some extent.
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 issays Kabir upon contemplation
Explanation:
A classical Doha with 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.
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
Explaination:
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.
The agony and turmoil in the heart of 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 ones lord can understand the
force of such a fire.
Kabir, in this Doha depicts the agony that a devotee feels for his Lord ,
or in our normal day to day life, a person feels for the loved one. To
others, the intensity, the pain of separation is not comprehensible for
this too is precious and abstract for the devotees to explain and reveal.
It is but a private affair!
Simply saying: Dont they say, only the wearer knows where the shoe
pinches!!
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
Explaination:
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.
Ilmana Fasih
28 0ctober 2010

REFERENCES:

Loori, John Daido. Sitting with Koans: Essential Writings on the Zen
Practice of Koan Study. Wisdom Publications, 2005. ISBN 978-0-86171369-1
ZEN KOANS:
http://www.ashidakim.com/zenkoans/zenindex.html

http://www.boloji.com/kabir/dohas/index.htm
P.S. Finally I gathered enough drive today to upload this on FB
DATED: 14 DECEMBER 2010