8/13/2009

mann laago mero yaar fakiri mein

 मन लागो मेरो यार फकीरी में
जो सुख पावो नाम भजन में, सो सुख नाही अमीरी में
भला बुरा सब को सुन लीजो, कर गुजरान गरीबी में;
प्रेम नगर में रहनी हमारी, भली बनी आई सबूरी में;
हाथ में कुण्डी, बगल में सोट्टा, चारों दिशा जागीरी में;
आखिर ये तन ख़ाक मिलेगा, कहा फिरत मगरूरी में
कहें कबीर सुनो भाई साधो, साहेब मिलें सबूरी में.

mann laago mero yaar fakiri mein
jo sukh paavo naam bhajan mein, so sukh naahi ameeri mein;
bhalaa buraa sab ko sun leejo, kar gujraan garibi mein;
prem nagar mein rahni hamaari, bhalli banni aayi saboori mein;
haath mein kundi, bagal mein sotaa, chaaron disha jagiri mein;
akhir yeh tann khaak milega, kahaa firat magroori mein;
kahein Kabir suno bhai Sadho, Saheb milae saboori mein.
( you will soon be able to hear this recorded song from my Kabir album here. still learning to change format to mp3)

8/04/2009

about alms or begging

maangan maran samaan hai, mat maango koi bheekh
maagan se to maribo bhalaa, yeh hai satguru ki seekh
मांगन मरण सामान है, मत मांगो कोई भीख
मागन से तो मरिबो भला, यह है सतगुरु की सीख 

Poetic translation-
Begging is akin to dying, do not ask for alms
Tis better to die than beg, this is the view of the Satguru (Kabir)

My own interpretation-
Kabir says that to beg of another is to amount to killing your own self, for you lower yourself and kill the divine element within when you do so. Saying that he says to the listener that do not ask for alms. It is better to die than beg, for don't you kill your conscience when you ask for alms and choke your own Self? This is the teaching of the Satguru, meaning himself-Kabir.

doha about anger

क्रोध अग्नि घर घर बैठी, जरे सकल संसार
दीं लीं निज भक्त जो, तिन के निकट उबार 


krodha agni ghar ghar baithi, jarae sakal sansaar
deen leen nij bhakt jo, tin ke nikkat ubaar


poetic transliteration
the fire of anger sits in every home, burning the entire world down
he that is humble and who surrenders, is the only who shall be saved from burning

My interpretation-
the fire of anger resides in the home of each and every- the home of the soul (body) and the home of the individual (where he lives with family) And the flames of this fire are so potent that the human burns in anger, as well as the home burns due to anger...the whole world burns down in anger- inside the home and outside.
(Repeatedly the motif of ghar or ghatt occurs in Kabir's poetry and it refers to both the home of the soul- the body as well as the home of the body- the house with four walls)
Only s/he will be saved from this anger burning him down who surrenders him/herself; so that they will be rescued from the fire.( am not too happy with this way of explaining this!)

7/29/2009

a doha i shared with hema



सावन  केरा  सेहरा, बूंद पड़ा आस्मां
साड़ी दुनिया विष्णव भाई, गुरु नहीं लगा कान 


saawan kaera sehra, bund paraa asmaan
saari duniya vaishnava bhayee, guru nahi lagaa kaan


Twice a day this little girl used to come  to my house (in 2009 for a few months, till August) to help me with the chores. Hearing me talk so much about Kabir, her own curiosity is roused now and she wishes to know better; and I am the happier for this. She borrowed a book from me- the Bijak and took it home. Then I asked her what she understood...

Instead, I proposed, why not I choose a doha for her everyday and she learn it and also understand the meaning of it everyday and then let me occasionally check how much you remembered? That way in a week she would learn seven dohae and in a month, at least 30?!

Doha is a couplet and Kabir's language is full of them, explaining simple things in simple ways succintly.
Starting out as we did in this rainy, monsoon season...this is the doha my eyes fell upon and i chose it for her to absorb and explained the meaning too. I roughly translate the meaning here, though I am unable to do a poetic translation myself.

Translation-
Rainy clouds have come and cluster around in the sky. Just like a groom wearing a sehra* looks so beautiful and majestic, so does this formation in the sky and then raindrops come pouring down. Similarly says Kabir, the world is suddenly full of so many teachers and preachers and the entire world is filled with folks who are vaishanavas (meaning devotees- technically, bhaktas of the Hindu god Vishnu). But they have yet to find the true master whose truth will reach them instantly, and free them of their ignorance.

7/11/2009

a view of the chakki and my passing thoughts on the matter


Chakki Hath
Originally uploaded by shane5ab
this is a foto of the chakki. call it grindstone or flour-mill . This was meant to go with the blog post about churning and the kabir doha there.( but taking permissions from the photographer makes it another post)
चलती चक्की देख के दिया कबीरा रोये
दो पाटन के बीच में, बाकी बचा न कोए 
chalti chakki dekh ke, diya kabira roye
do paatan ke beech mmain, baaki bacha na koye.

In this context; though I have interpreted the lines differently in the previous blogpost, one would be reminded that according to tradition in India, the path of the householder is considered the highest for any human being. Kabir himself chose to be a householder and not just a jogi with no family.

Reason?
A householder is always split between opposites- in demands on his/her time or energy. For eg. a son may be split between the love of his parents or his children, a woman maybe torn between the love of her own parents or parents-in-law (I am deliberately taking the patriarchal view here, because tradition demands that a woman leave her parents' home to go into her husband's. In reality, this is a journey of the individual soul where it is split from the supreme. As this is a longer discussion I cannot do it here. The home of the 'beloved'/husband is union with divine- the original meaning of yoga. Marriage is the union of the opposites within the same human being- the merger of polarities, into a unified Self)

So according the social tradition, those who have been through the grindstone of life, come and bless the ones who are newly getting in there (this foto is showing festivities surrounding marriage in a neighbourhood. click the foto link to read the explanation offered by the photographer) Implying, that now you are ready to be pounded by life, but when you do get crushed at least something useful will come out of it. You will be more useful as flour than as grain and you will be of use to someone: to fulfill some of their needs. So we who have been through the grind ourselves welcome you and bless you to come into the highest that a human being could be- a householder.

So why does Kabir have to weep over the subject?
I guess he says so because the process of grinding is a very painful exercise, where every second of time you are repeatedly being crushed from here- there and you are being annhilated by the world around you: to fit you from your singular self to a self which is more integrated and better suited for the needs of society, starting from the smallest unit of it- the family. What else could it be? (I am sure, the scholars in Hindi or Philosophy would have something more to say. Cannot be entirely different here)

7/09/2009

the mythology behind 'churning' and what kabir says about it!

Life churns each one of us...do you realise that? Few would be spared that. When I look at everything around, can I forget even for a moment that every one suffers. So while one suffers in health, the other in finances, one in relationships, another in family affairs and yet another in the emptiness of his soul. We are all constantly churned by life. And funnily enough, each one of us believes that my suffering is the greatest and nothing can come close to it. Only the wise ones would be spared this ignorance. We all have our own axes to grind and most would do it with a scowl on their face. Yet, when you ask them how they are doing, the most oft heard sentence is,
"I am doing quite well!!!" or even the hyperbole, TOP OF THE WORLD!!!

Kabir says about this (which most who know a little about Kabir would know anyways)
chalti chakki dekh ke, diya kabira roye
do paatan ke beech mein, baaki bachaa na koye

I translate this in verse
watching the grindstone grind, kabir weeps in anguish
for in this world, nothing can bypass the process of being crushed.

my interpretation
Grindstone is a metaphor for two sides of life which are always together, inseparable and any who meets one Has To meet the other too- a symbol of the play of opposites in life: light and darkness, joy and sorrow, birth and death, failure and success, agony and ecstasy...you name it. The list can go on and on. So, when we see the face of one, the other is in-built! Isn't the sun accompanied by the darkness of the night, the head by the tail? But the ignorant one shall weep about this polarity. For, the mind only wants the easier option or the body only wants that situation where it is comfortable, happy and prospering! Purely my view.

this is a link- please click and connect to see the beautiful interpretation this website gives
In Hindu mythology, we know the story of the churning of ocean, when the devas combat the asuras- the gods, the demons. Mythology is nothing but stories coded to show us our own hidden propensities. The godly qualities are within us, as well as the demonic. Each one of us will constantly be dangling between the two and there is an entire spectrum...from pure good to pure evil...When you become purely good, you become like god and the opposite makes you the devil.

In the story of the churning, the warring sides use the sheshnaag- the serpent as the rope with which they would go about the churning process. The serpent symbol is also another significant symbol here as the serpent is seen as a being who is strong enough to be pulled on opposite sides in this play of maya- the mind or the psyche. According to me, this serpent is the viveka- or the ability of discernment OR reason within each OR even the higher Self. In mythological traditions the serpent is seen as a symbol of healing (coiled serpent on logo-es of doctors and hospitals) wisdom and the fluidity of life.( today, 31st January 2011, I have understood the symbolism of the serpent a bit more deeply. but now I am not ready to revise this text about the reason why serpent appears so frequently in myths, dreams and stories)

Significantly enough, the myth of churning also gives the solution (which is why the myth is coded; so that it is not easily understood!) When such a one who is already established within himself, the one who is at peace with himself- a Shiva*, comes forth he can drink the poison the ocean churns out first of all- by transcending the dance of the opposites. Poison is the ugliness or the froth that comes out when the mind goes into the play of opposites- the doubts, the fears, the schisms, the hurt, the failures, the repressed memories, the abuses; not only for an individual but an entire species**...as they rise to the surface first. In this churning of the unconscious, the Shiva as one's own higher Self has to drink it first, so that the process of unearthing or enlightenment should go ahead to its logical culmination.

That is how it is in human life. To look at your own self is a most difficult task. Instead one preferes to chase this or that outside- a job, a partner, a prospect, a dream...anything to escape oneself. And every time you are inspired to look at yourself, the poison that rises to the surface scares the hell out of you!! You seek refuge in liquor, in the disco, in pubs and in parties, in shopping, in loud calling out to god in the temple or your home- to deafen yourself from all the noise the inner withdrawl will bring...for who can look at one's ugliness and accept that you can be ugly, weak or extinguishable too (Remember Oscar Wilde's The Story of Dorian Gray?) I hope that says it all about the churning.

Only the brave, the fearless, the one who is anchored within him/her-Self, the one who has bridged that duality and sees the Oneness in everything-the Shiva- shall taste the nectar which all desire- the elixir of immortality. For then, you realise you can never be born and never will you die, for though the body may perish, you are not just the body:) You will live on in trees and birds, in children and in insects and in smiles that you leave behind on the lips of another, in the hearts of all who you touch as your own Self.

Meanwhile, switching back to the mundane world and the foolishness that all is well. Masking the truth behind saying, I am well and wasn't better ever, to tell yourself and not the other that you are all broken up within and shattered really, Kabir says in one of his saakhis
कुसल कुसल ही पूछते, कुसल भाया न कोए
ज़रा मुई न जग मुआ, कुसल कहाँ से होए.
kusal kusal hi poochhte, jag mein raha na koye
jaraa mui na bhay mua, kusal kahaan se hoye

my poetic translation and interpretation
enquiring about the wellness of each, nobody remained well;
neither their delusion went, nor the multitude of fears-
(so how can they be well at all?! )
The commonest thing you ask on meeting another is, 'how are you?' or how do you do? In modern lingo, Howdee? And yet, nobody who is here in the world is going to last forever. So how can you be good all the time? For, all the time you are disintegrating and breaking down. It is another matter you cannot see this or admit it to yourself! Can a machine go out of use, if it is functioning perfectly well? Then who are you hoodwinking by saying you are perfectly well? Your delusion, that you are perfect remains, because you keep reminding yourself all the time that all is well, when nothing really is. Until you get over this duality and see the truth, overcome the fear of facing your Self. Everything is changing- but you wish to be permanent! So says me the 21st century Kabir!! :)

*Shiva- the legend of shiva- do read the last line of this piece to understand what i have to say http://www.holymtn.com/gods/shiva.htm

** This is the reason why we dislike, fear or hate what we do not comprehend and we wish to exterminate it, for it brings our fears out- whether it is the fear of another religion, region, language, caste, gender (gays etc) nationality or a racial stock of people.


7/08/2009

a lyre to the master

master, contain me
at the feet of thine form,
in the spark of thine eyes,
on the palms of thine stretched hands
in the heart of thine emotive soul…

for my disintegrative body crumbles and whithers
my ego ebbs and rises
my eyes vacant’n tongue parched
waits for thee
waits for thee
master contain me-



27th feb 2000

Satguru mohae bhaavae

From my four CD Kabir album, called Kahe Kabir, this is one bhajan that I am now in a position to share. It was recorded when I was i...