Kabir Dohas

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 i s 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.

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.

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 i t 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. 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. 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 t he 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.

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 ant i-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". 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 word s, he appeals the masses to work honestly and earn their livelihood.