Arthur Ashe, the legendary Wimbledon player was dying of AIDS which he got due to infected blood he received during a heart surgery in 1983. From world over, he received letters from his fans, one of which conveyed: "Why does GOD have to select you for such a bad disease"?
To this Arthur Ashe replied: The world over - 5 crore children start playing tennis, 50 lakh learn to play tennis, 5 lakh learn professional tennis, 50,000 come to the circuit, 5000 reach the grand slam, 50 reach Wimbledon, 4 to semi final, 2 to the finals, When I was holding a cup I never asked GOD "Why me?".
And today in pain I should not be asking GOD "Why me?"
Friday, August 28, 2009
Tuesday, August 11, 2009
Kabir
Kabir - The Mystic Poet
Background
Kabir is considered one of the foremost mystic poets in the Indian tradition. Influenced by Hindus, Muslims, and Sikhs alike, he espoused an array of their philosophical ideas. He promulgated an oneness with God, embracing the Hindu concept of jivatma (individual soul) as being directly linked to paramatma (universal or supreme soul). Kabir’s idea of loving God with devotion appealed to both Hindu Bhakti as well as Muslim Sufi concepts and practices.
During that time of considerable debate between orthodox Hindu and Muslim groups, Kabir focused on common fundamentals of organized religion, such as love and devotion, as well as weaknesses. He delivered this message of tolerance and understanding between the faiths through his dohas (couplets) and songs.
Kabir also reminded us that no human being can escape the clutches of old age, sickness, and death. He believed these uncontrollable aspects of life were not something that we should worry about, since we are all subject to them. He also discusses the figurative death of the mind and its illusory nature as a means of attaining eternal life.
Kabir could not read or write and he eschewed formal education. He viewed the only meaningful knowledge as that received directly from the divine. His style is spontaneous, powerful, and tender; his words seem to destroy duality instantly and brilliantly. Vaudeville elegantly states that Kabir’s “best utterances are endowed with a diamond-like quality, the transparency and multi-faceted brilliancy and mysterious glow of a pure diamond” (Vaudeville, 130).
The original language of Kabir’s couplets and songs has been a matter of controversy. Most Indian scholars recognize that it borrows from a variety of dialects spoken at that time (Vaudeville, 119). Technically speaking, the “language” of Kabir contains elements of old Avadhi, Braj, and Bhojpuri. He used common language that resonated with all people and transcended social barriers.
While Kabir may have placed no value on books, his legacy is preserved in written form, and his influence and popularity has spread throughout the world.
Kabir is not easily categorized as a Sufi or a Yogi -- he is all of these. He is revered by Muslims, Hindus, and Sikhs. He stands as a unique, saintly, yet very human, bridge between the great traditions that live in India. Kabir says of himself that he is, "at once the child of Allah and Ram."
Origin
The origins of the poet-saint known as Kabir are shrouded in mystery. Legend says he was born to a Hindu Brahmin widow probably around the year 1440 (though other accounts place his birth as early as 1398) but was adopted by childless Muslim weavers named Niru and Nimma, who supposedly found him afloat a giant lotus leaf in the Lahara Tala Lake, adjacent to the holy city of Varanasi (Das, xvii). Today Varanasi, also known as Kashi or Banaras, is considered one of the oldest cities in the world as well as the world’s oldest continual culture.
Early Life
Early in his life Kabir became a disciple of the Hindu bhakti saint Ramananda. It was unusual for a Hindu teacher to accept a Muslim student, but tradition says the young Kabir found a creative way to overcome all objections.
The story is told that on one particular day of the year, anyone can become a disciple by having a master speak the name of God over him. It is common for those who live near the Ganges to take their morning bath there in the sacred waters. The bhakti saint Ramananda took his bath as he did every day, by arising before dawn. On this special day, Ramananda awoke before dawn and found his customary way down to the steps of the Ganges. As he was walking down the steps to the waters, a little hand reached out in the predawn morning and grabbed the saint's big toe. Ramananda was taken by surprise and he expressed his shock by calling out the name of God. Looking down he saw in the early morning light the hand of the young Kabir. After his bath in the early light he noticed that on the back of the little one's hand was written in Arabic the name Kabir. He adopted him as son and disciple and brought him back to his ashrama, much to the disturbance of his Hindu students, some of whom left in righteous protest.
It is said that what really made this meeting the most special is that in this case it, was only after Kabir's enlightenment that Ramananda, his teacher, became enlightened.
Philosophy
Not much is known about what sort of spiritual training Kabir may have received. He did not become a sadhu or rununciate. Kabir never abandoned worldly life, choosing instead to live the balanced life of a householder and mystic, tradesman and contemplative. Kabir was married, had children, and lived the simple life of a weaver.
Although Kabir labored to bring the often clashing religious cultures of Islam and Hinduism together, he was equally disdainful of professional piety in any form. This earned him the hatred and persecution of the religious authorities in Varanasi. Nearing age 60, he was denounced before the king but, because of his Muslim birth, he was spared execution and, instead, banished from the region.
He was a Bhakti saint, who sang the ideals of seeing all of humanity as one, his name, Kabir, is often interpreted as Guru's Grace. He kept himself away from the fundamentalism of all the religions and explained the root philosophies of spirituality.
A weaver by profession, Kabir ranks among the world's greatest poets. In India, he is perhaps the most quoted author. The Holy Guru Granth Sahib contains over 500 verses by Kabir. The Sikh community in particular and others, who follow the Holy Granth, hold Kabir, a Bhagat, in high reverence.
Kabir openly criticized all sects and gave a new direction to Indian philosophy. This is due to his straight forward approach that has a universal appeal. It is for this reason that Kabir is held in high esteem all over the world. To call Kabir a universal Guru is not an exaggeration.
Kabir is associated with the Sant Mat, a loosely related group of teachers (Sanskrit: Guru) that assumed prominence in the northern part of the Indian sub-continent from about the 13th century. Their teachings are distinguished theologically by inward loving devotion to a divine principle, and socially by an egalitarianism opposed to the qualitative distinctions of the Hindu caste hierarchy and to the religious differences between Hindu and Muslim.
The sants were not homogeneous, consisting mostly of these sants' presentation of socio-religious attitudes based on bhakti (devotion) as described earlier in the Bhagvad Gita. Sharing as few conventions with each other as with the followers of the traditions they challenged, the sants appear more as a diverse collection of spiritual personalities than a specific religious tradition, although they acknowledged a common spiritual root.
The first generation of north Indian sants, which included Kabir, appeared in the region of Benares in the mid 15th century. Preceding them were two notable 13th and 14th century figures, Namdev and Ramananda. The latter, a Vaishnava ascetic, initiated Kabir, Ravidas, and other sants, according to tradition. Ramananda's story is told differently by his lineage of "Ramanandi" monks, by other Sants preceding him, and later by the Guru Nanak and subsequent Sikh Gurus. What is known is that Ramananda accepted students of all castes, a fact that was contested by the orthodox Hindus of that time, and that his students formed the first generation of Sants.
Kabir was influenced by prevailing religious mood such as old Brahmanic Hinduism, Hindu and Buddhist Tantrism, teachings of Nath yogis and the personal devotionalism from South India mixed with imageless God of Islam. The influence of these various doctrines is clearly evident in Kabir's verses. Even though he is often presented to be synthesizer of Hinduism and Islam, the observation is held to be a false one.
The basic religious principles he espoused are simple. According to Kabir, all life is interplay of two spiritual principles. One is the personal soul (Jivatma) and the other is God (Paramatma). It is Kabir's view that salvation is the process of bringing into union these two divine principles. The social and practical manifestation of Kabir's philosophy has rung through the ages. Despite legend that claims Kabir met with Guru Nanak, their lifespans do not overlap in time. The presence of much of his verse in Sikh scripture and the fact that Kabir was a predecessor of Nanak has led some western scholars to mistakenly describe him as a forerunner of Sikhism.
His greatest work is the Bijak (the "Seedling"), an idea of the fundamental one. This collection of poems demonstrates Kabir's own universal view of spirituality. His vocabulary is replete with ideas regarding Brahman and Hindu ideas of karma and reincarnation. His Hindi was a vernacular, straightforward kind, much like his philosophies. He often advocated leaving aside the Qur'an and Vedas and to simply follow Sahaja path, or the Simple/Natural Way to oneness in God. He believed in the Vedantic concept of atman, but unlike earlier orthodox Vedantins, he followed this philosophy to its logical end by spurning the Hindu societal caste system and worship of murti, showing clear belief in both bhakti and sufi ideas. The major part of Kabir's work as a bhagat was collected by the fifth Sikh guru, Guru Arjan Dev, and forms a part of the Sikh scripture Guru Granth Sahib.
While many ideas reign as to who his living influences were, the only Guru of whom he ever spoke was Satguru. Kabir never made a mention of any human guru in his life or verses, the only reference found in his verses is of God as Satguru.
Poetic Career
"The poetry of mysticism might be defined on the one hand as a temperamental reaction to the vision of Reality: on the other, as a form of prophecy. As it is the special vocation of the mystical consciousness to mediate between two orders, going out in loving adoration towards God and coming home to tell the secrets of Eternity to other men; so the artistic self-expression of this consciousness has also a double character. It is love-poetry, but love-poetry which is often written with a missionary intention. Kabîr's songs are of this kind: out-births at once of rapture and of charity.
It is by the simplest metaphors, by constant appeals to needs, passions, relations which all men understand--the bridegroom and bride, the guru and disciple, the pilgrim, the farmer, the migrant bird--that he drives home his intense conviction of the reality of the soul's intercourse with the Transcendent. There are in his universe no fences between the "natural" and "supernatural" worlds; everything is a part of the creative Play of God, and therefore--even in its humblest details—capable of revealing the Player's mind."
His poems resonate with praise for the true guru who reveals the divine through direct experience, and denounced more usual ways of attempting god-union such as chanting, austerities etc. His verses, which being illiterate he never expressed in writing and were spoken in vernacular Hindi, often began with some strongly worded insult to get the attention of passers-by. Kabir has enjoyed a revival of popularity over the past half century as arguably the most acceptable and understandable of the Indian saints, with an especial influence over spiritual traditions such as that of Sant Mat and Radha Soami. Prem Rawat ('Maharaji') also refers frequently to Kabir's songs and poems as the embodiment of deep wisdom.
kabīrā jab ham paidā hue jaga hańse ham roye aisī karanī kara calo ham hańse jaga roye chadariyā jhinī re jhinī he rāma nāma rasa bhinī
Poet Kabir Das says, “When I was born, the world smiled and cried. However, I will do such deeds that when I leave, I will be the one smiling and the world will be the one crying.” This life is like a very thin transparent shawl which should be drenched in the holy name of Lord Rama, the Reservoir of Pleasure.
aṣṭa kamalā ka carkhā banāyā pañca tattva kī pūnī nava dasa māsa bunana ko lāge mūrakha mailī kinhī
The eight lotuses is the spinning wheel using the five earthly elements to make the chadar (the body). In nine or ten months, the chadar is completed; however, the fools will destroy it.
jaba morī chādara bana ghara āyā rańga reja ko dinhī aisā rańga rańgā rańgare ne lālo lāla kar dinhī
When the chadar is completed, it is sent to the dyer -rang rej-(the spiritual master) to color it. The dyer (the spiritual master) colored it as such that it is all red (the color of self-realization).
cādara oḍha śańka mat kariyo yeh do dina tumko dinhī mūrakha loga bheda nahi jāne din din mailī kinhī
Do not have doubts or fears while wearing this chadar. It is only given to you for two days and it is temporary too. The foolish people do not understand the temporariness of this chadar, and they day by day destroy it.
dhruva prahlāda sudāmā ne oḍhi śukadeva ne nirmala kinhī dāsa kabīra ne aisī odhī jyoń kī tyoń dhara dinhī
Great devotees such as Dhruva Maharaja, Prahlad Maharaja, Sudama, and Sukadev Goswami have worn this chadar as well as purified their chadars as well other chadars (souls). The servant, Kabir Dasa, is attempting to wear this chadar as given to him originally by his guru.
Striking Dohas
Chalti Chakki Dekh Kar, Diya Kabira Roye Dui Paatan Ke Beech Mein,Sabit Bacha Na
Looking at the grinding stones, Kabir laments In the duel of wheels, nothing stays intact.
Bura Jo Dekhan Main Chala, Bura Naa Milya Koye Jo Munn Khoja Apnaa, To Mujhse Bura Naa Koye
I searched for the crooked man, met not a single one Then searched myself, "I" found the crooked one
Kaal Kare So Aaj Kar, Aaj Kare So Ub Pal Mein Pralaya Hoyegi, Bahuri Karoge Kub
Tomorrow's work do today, today's work now if the moment is lost, the work be done how
Aisee Vani Boliye, Mun Ka Aapa Khoye Apna Tan Sheetal Kare, Auran Ko Sukh Hoye
Speak such words, sans ego's ploy Body remains composed, giving the listener joy
Dheere Dheere Re Mana, Dheere Sub Kutch Hoye Mali Seenche So Ghara, Ritu Aaye Phal Hoye
Slowly slowly O mind, everything in own pace happens. The gardener may water with a hundred buckets, fruit arrives only in its season
Sayeen Itna Deejiye, Ja Mein Kutumb Samaye Main Bhi Bhookha Na Rahun, Sadhu Na Bhookha Jaye
Give so much, O God, suffice to envelop my clan I should not suffer cravings, nor the visitor go unfed
Bada Hua To Kya Hua, Jaise Ped Khajoor Panthi Ko Chaya Nahin, Phal Laage Atidoor
In vain is the eminence, just like a date tree. No shade for travelers, fruit is hard to reach
Jaise Til Mein Tel Hai, Jyon Chakmak Mein Aag Tera Sayeen Tujh Mein Hai, Tu Jaag Sake To Jaag
Just as seed contains the oil, fire's in flint stone. Your temple seats the Divine, realize if you can
Kabira Khara Bazaar Mein, Mange Sabki Khair Na Kahu Se Dosti, Na Kahu Se Bair
Kabira in the market place, wishes welfare of all. Neither friendship nor enmity with anyone at all
Pothi Padh Padh Kar Jag Mua, Pandit Bhayo Na Koye Dhai Aakhar Prem Ke, Jo Padhe so Pandit Hoye
Reading books where everyone died, none became anymore wise. One who reads the word of Love, only becomes wise
Dukh Mein Simran Sab Kare, Sukh Mein Kare Na Koye Jo Sukh Mein Simran Kare, Tau Dukh Kahe Ko Hoye
In anguish everyone prays to Him, in joy does none To One who prays in happiness, how sorrow can come
Demise
Kabir subsequently lived a life of exile, traveling through northern India with a group of disciples. In 1518, he died at Maghar near Gorakhpur.
One of the most loved legends associated with Kabir is told of his funeral. Kabir's disciples disputed over his body, the Muslims wanting to claim the body for burial, the Hindus wanting to cremate the body. Kabir appeared to the arguing disciples and told them to lift the burial shroud. When they did so, they found fragrant flowers where the body had rested. The flowers were divided, and the Muslims buried the flowers while the Hindus reverently committed them to fire.
In Maghar, his tomb or Dargah and Samādhi Mandir still stand side by side. Kabir is revered as Satguru by the Kabirpanthi spiritual group, based in Maghar.
Background
Kabir is considered one of the foremost mystic poets in the Indian tradition. Influenced by Hindus, Muslims, and Sikhs alike, he espoused an array of their philosophical ideas. He promulgated an oneness with God, embracing the Hindu concept of jivatma (individual soul) as being directly linked to paramatma (universal or supreme soul). Kabir’s idea of loving God with devotion appealed to both Hindu Bhakti as well as Muslim Sufi concepts and practices.
During that time of considerable debate between orthodox Hindu and Muslim groups, Kabir focused on common fundamentals of organized religion, such as love and devotion, as well as weaknesses. He delivered this message of tolerance and understanding between the faiths through his dohas (couplets) and songs.
Kabir also reminded us that no human being can escape the clutches of old age, sickness, and death. He believed these uncontrollable aspects of life were not something that we should worry about, since we are all subject to them. He also discusses the figurative death of the mind and its illusory nature as a means of attaining eternal life.
Kabir could not read or write and he eschewed formal education. He viewed the only meaningful knowledge as that received directly from the divine. His style is spontaneous, powerful, and tender; his words seem to destroy duality instantly and brilliantly. Vaudeville elegantly states that Kabir’s “best utterances are endowed with a diamond-like quality, the transparency and multi-faceted brilliancy and mysterious glow of a pure diamond” (Vaudeville, 130).
The original language of Kabir’s couplets and songs has been a matter of controversy. Most Indian scholars recognize that it borrows from a variety of dialects spoken at that time (Vaudeville, 119). Technically speaking, the “language” of Kabir contains elements of old Avadhi, Braj, and Bhojpuri. He used common language that resonated with all people and transcended social barriers.
While Kabir may have placed no value on books, his legacy is preserved in written form, and his influence and popularity has spread throughout the world.
Kabir is not easily categorized as a Sufi or a Yogi -- he is all of these. He is revered by Muslims, Hindus, and Sikhs. He stands as a unique, saintly, yet very human, bridge between the great traditions that live in India. Kabir says of himself that he is, "at once the child of Allah and Ram."
Origin
The origins of the poet-saint known as Kabir are shrouded in mystery. Legend says he was born to a Hindu Brahmin widow probably around the year 1440 (though other accounts place his birth as early as 1398) but was adopted by childless Muslim weavers named Niru and Nimma, who supposedly found him afloat a giant lotus leaf in the Lahara Tala Lake, adjacent to the holy city of Varanasi (Das, xvii). Today Varanasi, also known as Kashi or Banaras, is considered one of the oldest cities in the world as well as the world’s oldest continual culture.
Early Life
Early in his life Kabir became a disciple of the Hindu bhakti saint Ramananda. It was unusual for a Hindu teacher to accept a Muslim student, but tradition says the young Kabir found a creative way to overcome all objections.
The story is told that on one particular day of the year, anyone can become a disciple by having a master speak the name of God over him. It is common for those who live near the Ganges to take their morning bath there in the sacred waters. The bhakti saint Ramananda took his bath as he did every day, by arising before dawn. On this special day, Ramananda awoke before dawn and found his customary way down to the steps of the Ganges. As he was walking down the steps to the waters, a little hand reached out in the predawn morning and grabbed the saint's big toe. Ramananda was taken by surprise and he expressed his shock by calling out the name of God. Looking down he saw in the early morning light the hand of the young Kabir. After his bath in the early light he noticed that on the back of the little one's hand was written in Arabic the name Kabir. He adopted him as son and disciple and brought him back to his ashrama, much to the disturbance of his Hindu students, some of whom left in righteous protest.
It is said that what really made this meeting the most special is that in this case it, was only after Kabir's enlightenment that Ramananda, his teacher, became enlightened.
Philosophy
Not much is known about what sort of spiritual training Kabir may have received. He did not become a sadhu or rununciate. Kabir never abandoned worldly life, choosing instead to live the balanced life of a householder and mystic, tradesman and contemplative. Kabir was married, had children, and lived the simple life of a weaver.
Although Kabir labored to bring the often clashing religious cultures of Islam and Hinduism together, he was equally disdainful of professional piety in any form. This earned him the hatred and persecution of the religious authorities in Varanasi. Nearing age 60, he was denounced before the king but, because of his Muslim birth, he was spared execution and, instead, banished from the region.
He was a Bhakti saint, who sang the ideals of seeing all of humanity as one, his name, Kabir, is often interpreted as Guru's Grace. He kept himself away from the fundamentalism of all the religions and explained the root philosophies of spirituality.
A weaver by profession, Kabir ranks among the world's greatest poets. In India, he is perhaps the most quoted author. The Holy Guru Granth Sahib contains over 500 verses by Kabir. The Sikh community in particular and others, who follow the Holy Granth, hold Kabir, a Bhagat, in high reverence.
Kabir openly criticized all sects and gave a new direction to Indian philosophy. This is due to his straight forward approach that has a universal appeal. It is for this reason that Kabir is held in high esteem all over the world. To call Kabir a universal Guru is not an exaggeration.
Kabir is associated with the Sant Mat, a loosely related group of teachers (Sanskrit: Guru) that assumed prominence in the northern part of the Indian sub-continent from about the 13th century. Their teachings are distinguished theologically by inward loving devotion to a divine principle, and socially by an egalitarianism opposed to the qualitative distinctions of the Hindu caste hierarchy and to the religious differences between Hindu and Muslim.
The sants were not homogeneous, consisting mostly of these sants' presentation of socio-religious attitudes based on bhakti (devotion) as described earlier in the Bhagvad Gita. Sharing as few conventions with each other as with the followers of the traditions they challenged, the sants appear more as a diverse collection of spiritual personalities than a specific religious tradition, although they acknowledged a common spiritual root.
The first generation of north Indian sants, which included Kabir, appeared in the region of Benares in the mid 15th century. Preceding them were two notable 13th and 14th century figures, Namdev and Ramananda. The latter, a Vaishnava ascetic, initiated Kabir, Ravidas, and other sants, according to tradition. Ramananda's story is told differently by his lineage of "Ramanandi" monks, by other Sants preceding him, and later by the Guru Nanak and subsequent Sikh Gurus. What is known is that Ramananda accepted students of all castes, a fact that was contested by the orthodox Hindus of that time, and that his students formed the first generation of Sants.
Kabir was influenced by prevailing religious mood such as old Brahmanic Hinduism, Hindu and Buddhist Tantrism, teachings of Nath yogis and the personal devotionalism from South India mixed with imageless God of Islam. The influence of these various doctrines is clearly evident in Kabir's verses. Even though he is often presented to be synthesizer of Hinduism and Islam, the observation is held to be a false one.
The basic religious principles he espoused are simple. According to Kabir, all life is interplay of two spiritual principles. One is the personal soul (Jivatma) and the other is God (Paramatma). It is Kabir's view that salvation is the process of bringing into union these two divine principles. The social and practical manifestation of Kabir's philosophy has rung through the ages. Despite legend that claims Kabir met with Guru Nanak, their lifespans do not overlap in time. The presence of much of his verse in Sikh scripture and the fact that Kabir was a predecessor of Nanak has led some western scholars to mistakenly describe him as a forerunner of Sikhism.
His greatest work is the Bijak (the "Seedling"), an idea of the fundamental one. This collection of poems demonstrates Kabir's own universal view of spirituality. His vocabulary is replete with ideas regarding Brahman and Hindu ideas of karma and reincarnation. His Hindi was a vernacular, straightforward kind, much like his philosophies. He often advocated leaving aside the Qur'an and Vedas and to simply follow Sahaja path, or the Simple/Natural Way to oneness in God. He believed in the Vedantic concept of atman, but unlike earlier orthodox Vedantins, he followed this philosophy to its logical end by spurning the Hindu societal caste system and worship of murti, showing clear belief in both bhakti and sufi ideas. The major part of Kabir's work as a bhagat was collected by the fifth Sikh guru, Guru Arjan Dev, and forms a part of the Sikh scripture Guru Granth Sahib.
While many ideas reign as to who his living influences were, the only Guru of whom he ever spoke was Satguru. Kabir never made a mention of any human guru in his life or verses, the only reference found in his verses is of God as Satguru.
Poetic Career
"The poetry of mysticism might be defined on the one hand as a temperamental reaction to the vision of Reality: on the other, as a form of prophecy. As it is the special vocation of the mystical consciousness to mediate between two orders, going out in loving adoration towards God and coming home to tell the secrets of Eternity to other men; so the artistic self-expression of this consciousness has also a double character. It is love-poetry, but love-poetry which is often written with a missionary intention. Kabîr's songs are of this kind: out-births at once of rapture and of charity.
It is by the simplest metaphors, by constant appeals to needs, passions, relations which all men understand--the bridegroom and bride, the guru and disciple, the pilgrim, the farmer, the migrant bird--that he drives home his intense conviction of the reality of the soul's intercourse with the Transcendent. There are in his universe no fences between the "natural" and "supernatural" worlds; everything is a part of the creative Play of God, and therefore--even in its humblest details—capable of revealing the Player's mind."
His poems resonate with praise for the true guru who reveals the divine through direct experience, and denounced more usual ways of attempting god-union such as chanting, austerities etc. His verses, which being illiterate he never expressed in writing and were spoken in vernacular Hindi, often began with some strongly worded insult to get the attention of passers-by. Kabir has enjoyed a revival of popularity over the past half century as arguably the most acceptable and understandable of the Indian saints, with an especial influence over spiritual traditions such as that of Sant Mat and Radha Soami. Prem Rawat ('Maharaji') also refers frequently to Kabir's songs and poems as the embodiment of deep wisdom.
kabīrā jab ham paidā hue jaga hańse ham roye aisī karanī kara calo ham hańse jaga roye chadariyā jhinī re jhinī he rāma nāma rasa bhinī
Poet Kabir Das says, “When I was born, the world smiled and cried. However, I will do such deeds that when I leave, I will be the one smiling and the world will be the one crying.” This life is like a very thin transparent shawl which should be drenched in the holy name of Lord Rama, the Reservoir of Pleasure.
aṣṭa kamalā ka carkhā banāyā pañca tattva kī pūnī nava dasa māsa bunana ko lāge mūrakha mailī kinhī
The eight lotuses is the spinning wheel using the five earthly elements to make the chadar (the body). In nine or ten months, the chadar is completed; however, the fools will destroy it.
jaba morī chādara bana ghara āyā rańga reja ko dinhī aisā rańga rańgā rańgare ne lālo lāla kar dinhī
When the chadar is completed, it is sent to the dyer -rang rej-(the spiritual master) to color it. The dyer (the spiritual master) colored it as such that it is all red (the color of self-realization).
cādara oḍha śańka mat kariyo yeh do dina tumko dinhī mūrakha loga bheda nahi jāne din din mailī kinhī
Do not have doubts or fears while wearing this chadar. It is only given to you for two days and it is temporary too. The foolish people do not understand the temporariness of this chadar, and they day by day destroy it.
dhruva prahlāda sudāmā ne oḍhi śukadeva ne nirmala kinhī dāsa kabīra ne aisī odhī jyoń kī tyoń dhara dinhī
Great devotees such as Dhruva Maharaja, Prahlad Maharaja, Sudama, and Sukadev Goswami have worn this chadar as well as purified their chadars as well other chadars (souls). The servant, Kabir Dasa, is attempting to wear this chadar as given to him originally by his guru.
Striking Dohas
Chalti Chakki Dekh Kar, Diya Kabira Roye Dui Paatan Ke Beech Mein,Sabit Bacha Na
Looking at the grinding stones, Kabir laments In the duel of wheels, nothing stays intact.
Bura Jo Dekhan Main Chala, Bura Naa Milya Koye Jo Munn Khoja Apnaa, To Mujhse Bura Naa Koye
I searched for the crooked man, met not a single one Then searched myself, "I" found the crooked one
Kaal Kare So Aaj Kar, Aaj Kare So Ub Pal Mein Pralaya Hoyegi, Bahuri Karoge Kub
Tomorrow's work do today, today's work now if the moment is lost, the work be done how
Aisee Vani Boliye, Mun Ka Aapa Khoye Apna Tan Sheetal Kare, Auran Ko Sukh Hoye
Speak such words, sans ego's ploy Body remains composed, giving the listener joy
Dheere Dheere Re Mana, Dheere Sub Kutch Hoye Mali Seenche So Ghara, Ritu Aaye Phal Hoye
Slowly slowly O mind, everything in own pace happens. The gardener may water with a hundred buckets, fruit arrives only in its season
Sayeen Itna Deejiye, Ja Mein Kutumb Samaye Main Bhi Bhookha Na Rahun, Sadhu Na Bhookha Jaye
Give so much, O God, suffice to envelop my clan I should not suffer cravings, nor the visitor go unfed
Bada Hua To Kya Hua, Jaise Ped Khajoor Panthi Ko Chaya Nahin, Phal Laage Atidoor
In vain is the eminence, just like a date tree. No shade for travelers, fruit is hard to reach
Jaise Til Mein Tel Hai, Jyon Chakmak Mein Aag Tera Sayeen Tujh Mein Hai, Tu Jaag Sake To Jaag
Just as seed contains the oil, fire's in flint stone. Your temple seats the Divine, realize if you can
Kabira Khara Bazaar Mein, Mange Sabki Khair Na Kahu Se Dosti, Na Kahu Se Bair
Kabira in the market place, wishes welfare of all. Neither friendship nor enmity with anyone at all
Pothi Padh Padh Kar Jag Mua, Pandit Bhayo Na Koye Dhai Aakhar Prem Ke, Jo Padhe so Pandit Hoye
Reading books where everyone died, none became anymore wise. One who reads the word of Love, only becomes wise
Dukh Mein Simran Sab Kare, Sukh Mein Kare Na Koye Jo Sukh Mein Simran Kare, Tau Dukh Kahe Ko Hoye
In anguish everyone prays to Him, in joy does none To One who prays in happiness, how sorrow can come
Demise
Kabir subsequently lived a life of exile, traveling through northern India with a group of disciples. In 1518, he died at Maghar near Gorakhpur.
One of the most loved legends associated with Kabir is told of his funeral. Kabir's disciples disputed over his body, the Muslims wanting to claim the body for burial, the Hindus wanting to cremate the body. Kabir appeared to the arguing disciples and told them to lift the burial shroud. When they did so, they found fragrant flowers where the body had rested. The flowers were divided, and the Muslims buried the flowers while the Hindus reverently committed them to fire.
In Maghar, his tomb or Dargah and Samādhi Mandir still stand side by side. Kabir is revered as Satguru by the Kabirpanthi spiritual group, based in Maghar.
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