Kabir Dohas

(1) 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.
My understanding
This doha picks up a situation from our
daily life. Kabir watches the woman
grinding wheat on the flour mill. I have
used the word woman here as generally it is
the woman who does this work even today
in the rural Indian society. The wheels are
made of stone. One is stationary while the
other on top is made to rotate by turning it
with the help of a handle attached to it. The
grain that is put into it gets crushed and the
converted flour comes out. Thus the literal
translation given above conveys that.

(Diya Kabira Roye) Kabir cries out, however, is what makes the reader to
contemplate on this Doha and realize for oneself the hidden meaning behind this
metaphor. Dui Patan here signifies earth (Prithvi) and sky (Akash) and within the
ambit of these is all creation and life as also the manifestation of all natural
phenomenon of dualities:  day and night, life and death, joys and sorrows, thereby
making life forever in motion (Chalti Chakki) and an ever changing process.
Trapped in this duality, whatever we see is perishable. Nothing that we
comprehend is eternal.

(2) 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
My Understanding
This doha deals with our perception behavior and tendencies. It has been
invariably noticed that we tend to find fault with someone else for our situations
and circumstances. Our "I", the ego, always tries to put blame on others. Non-
awareness of our own self is the cause of this attitude. Resultantly, we find
ourselves being busy in criticizing and condemning others and conveniently term
them as crooked or evil.

So Kabir says that instead of finding fault and maligning others, dive deep into
your own-self. Amazingly, an honest introspection will reveal that all fault lies
with "me" and "my" own perceptions and attitudes. If there is any evil or
crookedness, it is in "me". Correcting this and opting for a loving and
compassionate attitude will change one's perceptions and the world will appear
wonderful all over again

(3) 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
My Understanding
This doha is a little difficult to translate,
particularly when the words "Pal mein
Pralaya Hoyegi", have been translated
by many scholars as the doomsday may
come at any moment or in similar words.
In my understanding Kabir, would not
have meant this. He knew more than
anyone else that if God is eternal, his
creation is also eternal. Also being a
Guru, Kabir would not like to talk about
doomsday, as he himself was full of life.

In this Doha, Kabir has clearly tried to

explain the human tendency of laziness
and procrastination. It is a known fact
that we all tend to postpone matters, we are indecisive and given a choice we
would like others to be doing work and we simply enjoying a cool time. When it
comes to us, we try to get away by saying, "Very busy, no time." Don't we?

This lethargy is what Kabir is condemning. Besides, according to me, his

emphasis is on now, the present, the moment as it is. Now, that is Life, the
moment. It is in the now, in the spontaneousness 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.

(4) 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
My Understanding
This doha is a gem. It deals with human
psychology, metaphysics and a basic
tenet of the Indian philosophy. The
ancients of the Vedic literature have laid
tremendous emphasis on speech. They
have mentioned in innumerable shlokas
that our speech has a direct connection
with our bodily humors. They
proclaimed that sound and sight are the
underlying source of all vibrations. This
has been scientifically proven over and
over again.

We know that all sounds create vibrations. And these vibrations affect both the
speaker and the listener. Soothing, compassionate and loving words breed
togetherness, while harsh speech breeds hatred. And, we also know that human
speech is one of the main ingredient that differentiates mankind from the rest of
the animal kingdom.

Thus, Kabir, in this doha crystallizes the power of the spoken word. He teaches us
to speak in such a manner that keeps us harmonious and composed thereby
making the listener feel a sense of joy in the communication.

Experiment yourself and rediscover the power of the spoken word.

 

(5) 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
My understanding
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.

(6) 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
My Understanding
Very simple in the native Hindi, but very difficult to translate. It is also true, that
because of its simplicity, the reader can miss the point that Kabir wants to make.

This Doha deals with the concept of contentment, compassion and a very clear
attitude of service. It is not greed when Kabir asks God for abundance. We have
to remember that Kabir was a professional weaver, a house-holder with children. 
Thus, being the primary provider, he reveals in this Doha his commitment to his
clan.  At the same time, Kabir is content.  He is not greedy.  He prays to God to
give him enough that would be suffice to take care of his needs. 
The next lines add another dimension.  It reveals the compassion Kabir has for
others.  In India it is a tradition that if a sadhu visits, the household will make sure
that they feed him.  Sadhu literally means a monk, a sanyasin, who has renounced
the world.
I personally understand that Kabir implies here the 'sadhu' to be any visitor or as
we call "Atithi" - a guest. Kabir wants to ensure that if someone visited his
household, that guest should also go fulfilled

(7) 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

My Understanding
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

(8) 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
My Understanding
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".   
(9) 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
My Understanding
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.   

(10)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.
My Understanding
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.

(11)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
My Understanding
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

(12) 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
My Understanding
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.

(13) 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
My Understanding
To understand this doha in its true
perspective is important. We all read and
now with tremendous media exposure,
we are seemingly more informed.
Everyone seems to know everything.
Yet, the truth is that inspite of all this
information, there is no awareness.   We
are not at peace. There is a lot of
frustration all around.  Our minds are not
quiet and relaxed.  We talk of Love but
have no compassion.  Selfishness, greed,
fear, hatred and similar tendencies seem
to grip us all the time. Why?

I have found myself in this quagmire a number of times.

Kabir in this doha shows the way, in his simple but dynamic style. He daringly
says that despite all our readings, despite all our knowledge, we cannot become
wise.  Only if we 'read' Love, become loving and loveable, only then wisdom will
dawn on us.  Only then Life will be worth living.

(14) 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 can sorrow come
My Understanding
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.

(15) 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
My Understanding
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.

(16) Jeevat Samjhe Jeevat Bujhe, Jeevat He Karo Aas

Jeevat Karam Ki Fansi Na Kaati, Mue Mukti Ki Aas  

Translation
Alive one sees, alive one knows
Thus crave for salvation when full of life
Alive you did not cut the noose of binding actions
Hoping liberation with death!
My Understanding
In this Doha, Kabir is referring to the
concept of salvation which all
religions guarantee in one form or the
other.  When someone dies, we all
tend to offer condolences by saying,
"May God give peace to the departed
soul".

However, liberation cannot come until

one snaps all earthly bonds.  Besides,
what good is liberation or salvation,
when one is dead, unable to recount,
unable to narrate and unable to share?

Referring to the theory of Karma,

Kabir clearly suggests in this Doha that while conducting our actions, we should
be diligent. We should not get attached or enslaved by them and thereby get
trapped in the quagmire of ego, greed, hatred, fear, procrastination, etc. Only
when one is non-attached to the fruits of the action, only then one can be free
from the bondage, only then one can be liberated while full of life. 

(17) Akath Kahani Prem Ki, Kutch Kahi Na Jaye

Goonge Keri Sarkara, Baithe Muskae

Translation
Inexpressible is the story of Love
It cannot be revealed by words
Like the dumb eating sweet-meat
Only smiles, the sweetness he cannot tell
My Understanding
In this Doha, Kabir refers to the
situation of a person in Love, a
person who has realized the Truth.
This compassionate one does not
brag, does not talk for the wise
one knows that it would be as
futile an effort as the mute smile
of a dumb trying to express the
sweetness of the sweet-meat.

In our daily life too, we find that

silence projects our love
expressions better than the hollow words we utter for another. Truly it has been
said that Love does not need the crutches of a language to express the
inexpressible state of being in Love.

(18) 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?
My Understanding
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.

Guru Nanak in his Gurbani goes a step further:

Worry about that, that what is not inevitable
In the path of this world, Nanak, Nothing is stagnant
Whatever is born must die, be it today or tomorrow
Hence O Nanak, Sing praises of God and leave all concerns

My Understanding
Everything that comes to pass in our lives is but preordained.  This will be one
school of thought which can however, make a person fatalist.  The alternative
way of looking at this phenomenon will be on the basis of the laws of Karma i.e.
cause and effect.  Regardless of how we look at it, the basic premise will be
that Life goes on.  Hence Guru Nanak says that we should worry only about that
aspect of life which is not inevitable.  Understanding the fundamental principle
of the cosmos which is perpetually operating in motion, Guru Nanak makes it
amply clear that in the path of this world; nothing is motionless.  All our concerns
are related to our journey of life that begins with birth and ends with death. Since
all that is born is mutable, hence must die, therefore, says Nanak sing praises of
God and worry not.  Sing praises of God here will imply to accept and face all
aspects of life.  Only by total acceptance of life as it is can one live without
worries.
 

(19) 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
My Understanding
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.

(20) 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
My Understanding
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.

Both Doha # 19 and this one remind me of a story.

Once a young man (for this narration we will give a

name to this young man as Raj) who had been brought
up by a traditional family, went to visit a famous Swami.

Now Raj had been told by his mother that the Swami
was a true preceptor, a Guru and that the Guru's words
were true and to be held in high esteem.
The meeting transpired as follows:
Raj asked the Swami, "Reverend Sir, how come my mind wanders
around to forbidden places and your does not?"  "Sir, how come I do
back-biting and you don't?"  "Sir, how come I don't have compassion
for others, while you have?"  All the questions that Raj asked were
of similar nature.

Swami replied, "Raj, your questions are good, but it seems to me that
in 24 hours from now you will die".

Now Raj who had already been told by his mother that the Swami's
words are true and to be held in high esteem, was shocked. He got up
and started getting ready to go.

The Swami asked, "Raj, what happened? You came with such
vitality and by my one statement you are totally dismayed."

Raj said, "Swami, my mother told me that your words are true and
are to be held in high esteem.  So please let me go so that I may meet
my family members, friends and others before I die."

The Swami said, "But there are still 24 hours.  Sit, we will talk
more".

Raj said, "Reverend Sir, please let me go. I must meet my people
before I die."

So Raj left and went home.  Met his mother and started crying.  The
word spread. His friends came, other family members came,
neighbors came.  Everyone was crying with Raj.  Time started
flying.

Raj was only busy in either crying or counting the hours. When only
3 hours were left, he pulled up a cot and lied down on it. Although
the Death has not yet arrived, poor Raj is kind of dead.

When only an hour was left, the Swami walked in.

Swami said to Raj, "Raj, why are you lying down on the cot with
your closed eyes.  Death is still an hour away.  And an hour is 60
minutes long.   That's a lot of time.  Get up, let us talk".

Raj, "Swami, what is it now that you want to talk?  Just let me die
peacefully."

Swami, "Raj, there is still time and our talk will get over before the
'ordained' time."

Raj, "Okay, Swami....say what you have to say."

Swami, "In the past 24 hours, did you curse anyone?"

Raj, "How could I curse anyone, I was all the time thinking about
death."

Swami, "In the past 24 hours, did you think or wish ill for anyone?"

Raj, "How could I do that, I was all the time thinking about death."
 Swami, "In the past 24 hours, did you steal?"

Raj, "Sir, how can you even ask that, I was all the time thinking
about death."

Finally the Swami said, "Raj, I don't know who has to die and who
has to live.  But understanding the ultimate truth i.e. death can be
very enlightening.  All the questions you posed to me have been
answered by yourself because of the awareness of death that you
experienced during the past 24 hours.  The difference between me
and you is that you were aware of death for the past 24 hours, I have
been aware for the past 24 years."

(21)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
My Understanding
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

(22) 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
My Understanding

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.

(23)Jab Tun Aaya Jagat Mein, Log Hanse Tu Roye

Aise Karni Na Kari, Pache Hanse Sab Koye
Translation
When you were born in this world
Everyone laughed while you cried
Did not conduct yourself in manner such
That they laugh when you are gone
My Understanding
In this Doha, Kabir reflects on the fact that
when a child is born, the entire family
rejoices with glee.  And when a person
passes away, those who are left behind
mourn and cry.  However, true mourning
is done for those who left a loving
impression on their family, kith and kin,
clan and society at large.  It has also been
noted that when a cruel person passes
away, people are more happy and relaxed
rather than in a mourning state.

The impression of an individual, either as

a compassionate one or a wicked one, is
the outcome of one's actions conducted during one's lifetime.  Kabir, in this doha
warns that if one will live one's life in an unbecoming manner, then no one will
shed a tear on his death.

(24)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
My Understanding
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.
 
 (25)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
My Understanding
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.
 
 (26) Kabir So Dhan Sanchiye, Jo Aage Ko Hoye
Sees Charaye Potli, Le Jaat Na Dekhya Koye

Translation
Kabir, save the wealth that 'remains' in the moment ultimate
Departing with a crown of material wealth, none has crossed the gate
My Understanding
All our life we are busy saving. Saving, for
the rainy days. Saving for the unforeseeable
future, the old age, etc. Surely, it is
advisable to save. However, there are also
people who will save, at times, by depriving
themselves of even basics that are essential
for their individual growth and
development. And, there are also people,
who will save by NOT sharing, by
amassing wealth with wrong means and
corrupt practices like bribery and theft -
victims of greed and insecurity. 

Kabir, keeping these factors in mind, says

that this amassed worldly wealth eventually
does not accompany when we die. It simply
stays behind. Therefore, Kabir suggests that
we should save the wealth that will be helpful now and beyond, the strength of
which shall become the path to liberation. The "true" wealth that one is able to
take forward is the "Naam" and not the worldly wealth. The Naam is strung to
one's inner self while the external wealth is limited to the physical body which we
all know does not go with us after death.
Note:
The translation given above is 'inferred' and not literal. The literal translation
would be: 
Kabir, save the wealth that remains in the imminent future
Departing with a bag of wealth, none has yet been seen.
I have purposely chosen to present the 'inferred' translation as it is closer to the
true meaning understood from the original Kabir verse in Hindi.
 

(27)Aasa Jive Jag Marey, Log Marey Mar Jayee

Soyee Sube Dhan Sanchate, So Ubrey Jey Khayee

Translation
Hope lives in a dying world, people die and die again
Perish yet hoarding wealth, spend and freedom attain
My Understanding
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.
(28) 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.

Many people ask why did the tragedy of September 11 have to happen? Many
spiritual leaders have given a variety of explanations. Could it be that the answer
is not an explanation but a feeling, not discussion or analysis but silence, not
extroversion but an introversive acceptance?
 (29) 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
My Understanding
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?

(30)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!).
My Understanding
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. 

(31)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
My Understanding
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.

(32) 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
My Understanding
 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.

(33) 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.
My Understanding

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.

(34) 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 (# 30, 31 and 32)

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.

(35)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 
My Understanding
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.

Continuing on the preceding doha, Kabir emphasizes that unless one cleanse
one's mind from the quagmire of unhealthy, unclean and poisonous thoughts that
are harmful individually and collectively, until then one is not free from delusion
and self-deception. Mind being the source of all problems, it is in every
individual's interest to keep it filled with healthy, harmonious and loving
thoughts. 
 

(36)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
My Understanding
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.

(37)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  
My Understanding
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. 

(38)Kabir Soyee Soorma, Man Soon Maande Jhoojh

Panch Pyada Paari Le, Door Kare Sab Dooj

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