kabir doha

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Kabir Dohas - 1 Chalti Chakki Dekh Kar, Diya Kabira Roye Dui Paatan Ke Beech Mein,Sabit Bacha Na Koye  calatI ca@kI doKkr, idyaa kbaIra raoe du[- paTna ko baIca maoM, saabaut bacaa na kaoe 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.  Kabir Dohas - 2 Bura Jo Dekhan Main Chala, Bura Naa Milya Koye Jo Munn Khoja Apnaa, To Mujhse Bura Naa Koye  baura jaao doKNa maOM calaa, baura na imalayaa kaoe  jaao mana Kaojaa AapNaa, tao mauJasao baura na kaoe Translation I searched for the crooked, met not a single one When searched myself, "I" found the crooked one  

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Kabir Dohas - 1

Chalti Chakki Dekh Kar, Diya Kabira Roye Dui Paatan Ke Beech Mein,Sabit Bacha Na Koye  

calatI ca@kI doKkr, idyaa kbaIra raoedu[- paTna ko baIca maoM, saabaut bacaa na kaoe

Translation 

Looking at the grinding stones, Kabir lamentsIn 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 theflour mill. I have used the word woman here as

generally it is the woman who does this workeven today in the rural Indian society. The wheels

are made of stone. One is stationary while theother on top is made to rotate by turning it with

the help of a handle attached to it. The grain thatis put into it gets crushed and the converted flour 

comes out. Thus the literal translation givenabove conveys that. 

(Diya Kabira Roye ) Kabir cries out, however, iswhat makes the reader to contemplate on this

Doha and realize for oneself the hidden meaning

behind this metaphor. Dui Patan here signifiesearth (Prithvi ) and sky (Akash ) and within the ambit of these is all creation and life as also themanifestation of all natural phenomenon of dualities – day and night, life and death, joys andsorrows, 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.  Kabir Dohas - 2

Bura Jo Dekhan Main Chala, Bura Naa Milya Koye Jo Munn Khoja Apnaa, To Mujhse Bura Naa Koye  

baura jaao doKNa maOM calaa, baura na imalayaa kaoe jaao mana Kaojaa AapNaa, tao mauJasao baura na kaoe

Translation I searched for the crooked, met not a single oneWhen searched myself, "I" found the crooked one 

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My UnderstandingThis doha deals with our perception behavior and tendencies. It has been invariably noticed thatwe 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 thisattitude. Resultantly, we find ourselves being busy in criticizing and condemning others andconveniently 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" ownperceptions and attitudes. If there is any evil or crookedness, it is in "me". Correcting this andopting for a loving and compassionate attitude will change one's perceptions and the world willappear wonderful all over again. 

Kabir Dohas - 3 Kaal Kare So Aaj Kar, Aaj Kare So Ub Pal Mein Pralaya Hoyegi, Bahuri Karoge Kub  kala kro saao Aaja kr‚ Aaja kro saao Aba  pla maoM prlaya haoegaI‚ bahUrI kraogao kba

Translation 

Tomorrows work do today, today's work nowif 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 manyscholars as the doomsday may come at anymoment or in similar words. In myunderstanding Kabir, would not have meantthis. He knew more than anyone else that if 

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Thus, Kabir, in this doha crystallizes the power of the spoken word. He teaches us to speak insuch 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.  

Kabir Dohas - 5

Dheere Dheere Re Mana, Dheere Sub Kutch Hoye Mali Seenche So Ghara, Ritu Aaye Phal Hoye  QaIro QaIro ro manaa, QaIro saba kuC haoemaalaI saIMcao saaO GaZ,a, ?tu Aae fla haoe

Translation 

Slowly slowly O mind, everything in own pace happensGardner may water a hundred buckets, fruit arrives only in its season  My understanding 

Nature never works in haste. Picking up from thiseternal law of Mother Nature, Kabir brings forward thestate of our daily hurried lives. We are always in a rushto achieve, acquire and be victorious. It is like a madrace. 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 wherebywe find ourselves either negligent or indulgent. This all can be corrected if one understands the Doha.Kabir, addressing the doha to the mind which ischanchal or monkeying around, brings about the importance of a relaxed mind, a quiet mind. Byrelaxed 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 growsinto a tree gradually. And the fruit arrives only in its own season. By the gardener pouring "ahundred buckets of water" (extensive irrigation) will not hasten the arrival of the fruit, rather willruin 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  Kabir Dohas - 6 Sayeen Itna Deejiye, Ja Mein Kutumb Samaye Main Bhi Bhookha Na Rahun, Sadhu Na Bhookha Jaye  

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saaM[- i[tnaa dIjaIe‚ jaamaoM kuTumba samaae maOM BaI BauKa na rhUM‚ saaQaU na BaUKa jaae 

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 itssimplicity, 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, hereveals in this Doha his commitment to his clan. At the same time, Kabir is content. He is notgreedy. 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 Indiait 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 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 shouldalso go fulfilled. 

Kabir Dohas - 7 Bada Hua To Kya Hua, Jaise Ped Khajoor Panthi Ko Chaya Nahin, Phal Laage Atidoor  

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baZ,a huAa tao @yaa huAa‚ jaOsao poD, KjaUr pMqaI kao Cayaa nahIM‚ fla laagao Ait dUr 

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 eminenceand a distinction of its own. Yet, it does notprovide shade to weary travelers. Besides, it'sfruit grows so far that one cannot easily pluck it. Using this simile, Kabir in this doha points out tous about our vain personalities. What good isour so called eminence, if it is neither compassionate nor helpful to others? Kabir 

emphasizes that we should shed our greed,selfishness and insecure tendencies andestablish ourselves in such a way that weshould be willing to give and share. Only thenwe will be blessed and become a blessing toothers. 

Kabir Dohas - 8 Jaise Til Mein Tel Hai, Jyon Chakmak Mein Aag Tera Sayeen Tujh Mein Hai, Tu Jaag Sake To Jaag   jaOsao itla maoM tola hO, jyaaoM cakmak maoM Aagatora saaM[- tuJamao hO, tU jaaga sako tao jaaga

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Translation 

Like seed contains the oil, fire in flint stoneYour 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 Godreally 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. Sameway fire is not visible when we look at the flint stone. However, vigorous rubbing manifests firewhich is already hidden in the flint. Same way, Kabir asserts, that our body - the temple - seatsthe Divine. This divinity is our true self. However, due to our ignorance, we are unaware of thisreality. Kabir challenges us in this doha to shed the veils of ignorance and awaken to realizeour true self. This doha also reminds of Swami Vivekananda, who said, "Man is potentially divine and the solepurpose of this life is to discover that divinity. The time to do is here and now". 

Kabir Dohas - 9 Mangan Maran Saman Hai, Mat Koi Mange Beekh Mangan Se Marna Bhala, Yeh Satguru Ki Seekh  maaMgana marNa samaana hO, mat kao[- maaMgao BaIKmaaMgana sao marNaa Balaa, yah satgau$ kI saIK

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Translation 

Begging is like perishing, none should go imploringIt 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. Inaffluent societies, this phenomenon can be seen inthe guise of welfare plans. The compassionate Guru knows that a person whosets out to beg (at least for the first time), literallykills his inner self and undergoes tremendousshame and humiliation. In this simple verse, Kabir boldly attempts to shake up the conscience of thepeople. Without using the words, he appeals the

masses to work honestly and earn their livelihood. 

Kabir Dohas - 10 Maya Mari Na Man Mara, Mar Mar Gaye Shareer Asha Trishna Na Mari, Keh Gaye Das Kabir  maayaa marI na mana mara, mar mar gae SarIrAaSaa t`YNaa na marI, kh gae dasa kbaIr

Translation 

Neither illusion nor the mind, only bodies attained deathHope and delusion did not die, so Kabir said. My Understanding 

To understand this doha correctly, one mustunderstand first the word 'Maya'. This wordis like an unsolved riddle and hard totranslate. For want of a proper word, it isloosely translated as illusion. In its depths,'Maya' perhaps means, Nature on thego...ever changing...hence an illusion. 

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In this doha, Kabir says while the physical body that is born, lives and eventually dies, the worldof Maya goes on as does the Mind (that intelligent governing Self). Hope and the deceptivegreed or delusion does not die either. Even in his death bed, one continues to cling with theperishable - the body, with one's aspirations, desires - and the cravings, the urges, theyearnings (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.  Kabir Dohas - 11 Kabira Khara Bazaar Mein, Mange Sabki Khair Na Kahu Se Dosti, Na Kahu Se Bair  kbaIra KD,a baaj,aar maoM maaMgao sabakI KOrnaa kahU sao daostI naa kahU sao baOr

Translation Kabira in the market place, wishes welfare of allNeither friendship nor enmity with anyone at all  My Understanding 

Kabir, the professional weaver,visited the market place to sell hiswoven goods. Now selling is acompetitive affair and all kinds of strategies are adopted by merchantsto make the extra buck. Sometimesthe strategy can even be a dirty trick

or a scam. In this doha, as is his style, Kabir without saying much, presents abalanced approach. He seems toaffirm that while conducting one'sbusiness, one need not adopt trickymeans and should not becomeemotional. An honest deal does not warrant the businessman to become either friendly withone's clientele nor develop any malice. This is one of the important maxims of Do's and Don'tsof any progressive business. From spiritual and mystic point of view, Bazaar is a reference to the world itself where give andtake, is the mechanism of dealings...i.e. all relationships at the physical level are conditional andbased on business-like (not literally business) transactions. So Kabir is giving us an idea of howwe 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 anddetachment. Kabir Dohas - 12 

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Kabir Man Nirmal Bhaya, Jaise Ganga Neer Pache Pache Har Phire, Kahat Kabir Kabir  kbaIr mana inama-la Bayaa‚ jaOsao gaMgaa naIr PaaCo PaaCo hir ifro,‚ kht kbaIr kbaIr 

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 tothe chaotic states of our minds, we find ourselvessecluded and limited. The cause of this chaos is our attachments and bondages. For some reason we areunable to break these shackles and are therefore

confined. The desire to scale the heights of infinity can beachieved only when there is release from our attachments and feelings of insecurity that bind us.

 And, this is possible only when our mind is cleansedfrom the impurities of ego, illicit passions, anger, fear, greed and procrastination. Once the mind is free then we find ourselves relaxed, loving and compassionate. Theneveryone looks up to us and wants to associate with us with confidence. Only those withrelaxed and loving mind find themselves in harmony with everyone.  Kabir Dohas - 13 Pothi Padh Padh Kar Jag Mua, Pandit Bhayo Na Koye Dhai Aakhar Prem Ke, Jo Padhe so Pandit Hoye  paoqaI pD, pD, jaga mauAa, pMiDt Bayaao na kaoeZa[ AaKr p`oma ko, jaao pD,o saao pMiDt haoe

Translation 

Reading books everyone died, none became any wise

One who reads the word of Love, only becomeswise My Understanding 

To understand this doha in its true perspectiveis important. We all read and now withtremendous media exposure, we are seeminglymore informed. Everyone seems to knoweverything. Yet, the truth is that inspite of all this

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information, there is no awareness. We are not at peace. There is a lot of frustration allaround. 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 despiteall 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 worthliving. Kabir Dohas - 14 

Dukh Mein Simran Sab Kare, Sukh Mein Kare Na Koye Jo Sukh Mein Simran Kare, Tau Dukh Kahe Ko Hoye  

duK maoM isamarna saba kro, sauK maoM kro na kaoe jaao sauK maoM isamarna kro, tao duK kaho kao haoe 

Translation 

In anguish everyone prays to Him, in joy does noneTo One who prays in happiness, how sorrow can 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 justsay 'O my God'! Such is the nature of mankind. When we are indistress, in a state of helplessness, weinvariably then look up in the skies andcommunicate with Him in our own silent prayer.However, when things are going good, weforget Him. Kabir in this doha highlights this andgives a promise when he says that we shall notsuffer if we pray to Him during our good times. 

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Kabir Dohas - 15

Gur Dhobi Sikh Kapda, Saboo Sirjan Har Surti Sila Pur Dhoiye, Nikse Jyoti Apaar  

gaur QaaobaI isaK kpD,a, saabaU isarjana harsaurit isalaa pr Qaao[yao, inaksao jyaaoit Apar

Translation 

Guru the washer man, disciple is the clothThe name of God liken to the soapWash the mind on foundation firmTo 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 takesupon himself to cleanse the mind of his disciples and guide them torealize the Truth within. Viewed in context of our day to day life, we can observe that onlywhen we are totally involved in our actions, only then we can beassured of achieving results. Diligence, dedication and totalintensity is required while performing any act, only then one findsthe true joy, the fulfillment Kabir Dohas - 16 Jeevat Samjhe Jeevat Bujhe, Jeevat He Karo Aas Jeevat Karam Ki Fansi Na Kaati, Mue Mukti Ki Aas 

 jaIvat samaJao jaIvat baUJao, jaIvat hI krao Aasa jaIvat krma faMsa na kaTI,maue maui@t kI Aasa

Translation 

 Alive one sees, alive one knows

Thus crave for salvation when full of life Alive you did not cut the noose of bindingactionsHoping liberation with death! My Understanding 

In this Doha, Kabir is referring to the conceptof salvation which all religions guarantee in

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one form or the other. When someone dies, we all tend to offer condolences by saying, "MayGod give peace to the departed soul". However, liberation cannot come until one snaps all earthly bonds. Besides, what good isliberation or salvation, when one is dead, unable to recount, unable to narrate and unable toshare? 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 gettrapped 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 onecan be liberated while full of life.

Kabir Dohas - 17 Akath Kahani Prem Ki, Kutch Kahi Na Jaye Goonge Keri Sarkara, Baithe Muskae  Akqa khanaI p`oma kI, kCu khI na jaayagaUMgao korI sarkra, baOzo mauskaya

Translation 

Inexpressible is the story of LoveIt cannot be revealed by wordsLike the dumb eating sweet-meatOnly smiles, the sweetness he cannot tell My Understanding 

In this Doha, Kabir refers to the situationof a person in Love, a person who hasrealized the Truth. This compassionateone does not brag, does not talk for thewise one knows that it would be as futilean effort as the mute smile of a dumbtrying to express the sweetness of thesweet-meat. In our daily life too, we find that silenceprojects our love expressions better than the hollow words we utter for another. Truly it has been said that Lovedoes not need the crutches of alanguage to express the inexpressiblestate of being in Love. Kabir Dohas - 18 

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Chinta Aisee Dakini, Kat Kaleja Khaye Vaid Bichara Kya Kare, Kahan Tak Dawa Lagaye  icaMta eOsaI DaiknaI‚ kaT klaojaa Kae vaOd ibacaara @yaa kro‚ khaM tk dvaa lagaae 

Translation 

Worry is the bandit that eats into one's heartWhat the doctor can do, what remedy to impart? My Understanding 

Discontentment causes worry and worry itself becomes thecause that creates chaos in the mind. All peace is lost andthe more one entertains the worry, the more armored 'she'becomes to destroy the very vitality of a man. There is nodoctor and no remedy for this cause. This is so true and can

be observed by anyone in one's own affairs. 

Kabir Dohas - 19 Kabira Garv Na Keejiye, Uncha Dekh Aavaas Kaal Paron Bhuin Letna, Ooper Jamsi Ghaas  kbaIra gava- na kIjaIyao }Mcaa doK Aavaasakala praO BauM[ laoTnaa, }pr jamasaI Gaasa

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Translation 

Says Kabir Don't be so proud and vain

Looking at your high mansionDeath 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. Inthis Doha, Kabir gives a clear warning by explaining theeternal ultimate Truth i.e. Death. We all know that we haveto die, but are we willing to accept this fact? Deep behindour psyche is the idea that everything else is going to perishto die, but "I" will go on eternally. Hence, we cling to our perishables and become possessive and selfish. Thiscauses us to become arrogant, greedy, proud and vain. Kabir emphasizes the need to understand the cycle of Lifeand guides us to shed our pride. 

Kabir Dohas - 20 Kabira Garv Na Keejiye, Kaal Gahe Kar Kes Na Jaane Kit Mare Hai, Kya Des Kya Pardesh  kbaIra gava- na kIjaIyao kala gaho kr kosanaa jaanao ikt maaro hO, @yaa dosa @yaa prdosa

Translation 

Says Kabir Don't be so proud and vainThe clutches of Time are darkWho knows where shall it killWhether 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 thisDoha, Kabir gives a clear warning by explaining the eternalultimate Truth i.e. Death. This doha is similar in essence to thepreceding doha #19. Death is inevitable and one who remembersthis in fact becomes humble, compassionate and true to oneself. 

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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 hadbeen brought up by a traditional family, went to visit a famous Swami. Now Raj had 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 placesand your does not?" "Sir, how come I do back-biting and you don't?" "Sir, how come I don'thave 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 youwill die". Now Raj who had already been told by his mother that the Swami's words are true and to beheld 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 statementyou are totally dismayed." Raj said, "Swami, my mother told me that your words are true and are to be held in highesteem. So please let me go so that I may meet my family members, friends and others beforeI 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 friendscame, other family members came, neighbors came. Everyone was crying with Raj. Timestarted flying. Raj was only busy in either crying or counting the hours. When only 3 hours were left, he pulledup 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 stillan 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." 

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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. Butunderstanding the ultimate truth i.e. death can be very enlightening. All the questions youposed to me have been answered by yourself because of the awareness of death that youexperienced during the past 24 hours. The difference between me and you is that you wereaware of death for the past 24 hours, I have been aware for the past 24 years."  Kabir Dohas - 21 Kabira Kiya Kutch Na Hote Hai, Ankiya Sab Hoye Jo Kiya Kutch Hote Hai, Karta Aur Koye  kbaIra ikyaa kuC na haot hO, Anaikyaa saba haoe jaao ikyaa kuC haot hO, krta AaOr kaoe

Translation 

Says Kabir By my doing nothing happensWhat I don't does come to passIf anything happens as if my doingThen 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 toGod's will. Man is limited, both in his abilitiesand his resources. One cannot do anythingwithout being interdependent upon others.

If a successful person claims his success to behis singular achievement, then it would boildown to be an arrogant statement. It is thecontribution of others at various levels thatmakes any noteworthy action to beaccomplished. 

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Take for example the simple aspect of life - our food. We all eat food. However, the food thatwe eat passes through various stages. First the farmer sows the seed, then he nurses the cropbefore harvesting it. The food as raw material goes through the distribution channels. Then itcomes 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 prideand boastfulness. Kabir Dohas - 22 Jyon Naino Mein Putli, Tyon Maalik Ghat Mahin Moorakh Log Na Janhin, Baahar Dhudhan Jahin   jyaaoM naOnaaoM maoM putlaI‚ %yaaoM maailak GaT maaihMmaUrK laaoga na jaanaihM, baaihr ZUMZna jaaihM

Translation 

Like the pupil in the eyesThe Lord resides insideIgnorant do not know this factThey 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.

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We can see a bunch of flowers, count them, weigh them, but how can we see, count or weighthe fragrance? Same way, the Atman of the Hindu, the soul of the Christians is thatrepresentation of God that resides within everyone and is yet unseen, unknown,incomprehensible and inexpressible. Kabir Dohas - 23 Jab Tun Aaya Jagat Mein, Log Hanse Tu Roye Aise Karni Na Kari, Pache Hanse Sab Koye   jaba tUM Aayaa jagat maoM, laaoga hMsao tU raoeeOsaI krnaI na krI, paCo hMsao saba kaoe

Translation 

When you were born in this worldEveryone laughed while you cried

Conduct NOT yourself in manner suchThat they laugh when you are gone My Understanding 

In this Doha, Kabir reflects on the fact that whena child is born, the entire family rejoices withglee. And when a person passes away, thosewho are left behind mourn and cry. However,true mourning is done for those who left a lovingimpression on their family, kith and kin, clan andsociety at large. It has also been noted thatwhen a cruel person passes away, people are

more happy and relaxed rather than in amourning state. The impression of an individual, either as acompassionate one or a wicked one, is theoutcome of one's actions conducted during one'slifetime. Kabir, in this doha warns that if one willlive one's life in an unbecoming manner, then noone will shed a tear on his death. Kabir Dohas - 24 Pehle Agan Birha Ki, Pachhe Prem Ki Pyas Kahe Kabir Tub Janiye, Naam Milan Ki Aaas  phlao Agana ibarha kI‚ paCo p`oma kI Pyaasa kho kbaIr tba jaaNaIyao‚ naama imalana kI Aasa 

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Translation 

First the pangs of separationNext grows the thirst for LoveSays Kabir then only hopeThe union to materialize 

My Understanding 

How does one merit Love? How does onebecome one with the One? How does oneattain that ultimate unity? In this Doha,Kabir shows the way.

First, it is the longing of a person to bewith one's beloved. It can be one'schoicest person or one's Ishta or God.Because, one feels the emotional pangs of separation the intensity or thirst to meetthe other increases. Like a flame, itkindles the very being of a person. Onlywhen the desire becomes unshakeableand unbending, Kabir says, the seed of hope germinates to eventually sprout intoa 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 hopeand faith grows. Only then the work becomes a source of joy. Only then we realize fulfillment.  Kabir Dohas - 25 Aag Jo Lagi Samand Mein, Dhuan Na Pargat Hoye So Jane Jo Jarmua, Jaki Lagi Hoye  Aaga jaao lagaI samaMd maoM, QauAaM na prgaT haoesaao jaanao jaao jarmauAa, jaakI laagaI haoe

Translation 

With the ocean set ablazeThe smoke yet manifests notOnly the one who gets burnt

Envisions the heat of loving thought

My Understanding 

The agony and turmoil in the heart of a lover, adevotee, is symbolically shown in this Doha asthe flame that is burning the ocean. Yet noneknows or can know about this pain becausethe "smoke" is not visible! Only the one who is

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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 normalday to day life, a lover feels for the beloved. To others, the intensity, the pain of separation is notcomprehensible for this too is precious for the lovers to reveal. It is but a private affair! Don'tthey 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 ableto project the agony and the ecstasy of true love and devotion.  Kabir Dohas - 26 Kabir So Dhan Sanchiye, Jo Aage Ko Hoye Sees Charaye Potli, Le Jaat Na Dekhya Koye  kbaIr saao Qana saMicayao‚ jaao Aagao kUM haoe 

saIsa caD,ayao paoTlaI‚ lao jaat na do#yaa kaoe 

Translation 

Kabir, save the wealth that 'remains' in the moment ultimateDeparting with a crown of material wealth, none has crossed the gate 

My Understanding 

 All our life we are busy saving. Saving, for the rainydays. Saving for the unforeseeable future, the oldage, etc. Surely, it is advisable to save. However,there are also people who will save, at times, bydepriving themselves of even basics that are

essential for their individual growth anddevelopment. And, there are also people, who willsave by NOT sharing, by amassing wealth withwrong means and corrupt practices like bribery andtheft - victims of greed and insecurity.

Kabir, keeping these factors in mind, says that thisamassed worldly wealth eventually does notaccompany when we die. It simply stays behind.Therefore, Kabir suggests that we should save thewealth that will be helpful now and beyond, thestrength of which shall become the path to

liberation. The "true" wealth that one is able to takeforward is the "Naam " and not the worldly wealth.The Naam is strung to one's inner self while theexternal wealth is limited to the physical bodywhich 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:

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Kabir, save the wealth that remains in the imminent futureDeparting 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 meaningunderstood from the original Kabir verse in Hindi. Kabir Dohas - 27 Aasa Jive Jag Marey, Log Marey Mar Jayee Soyee Sube Dhan Sanchate, So Ubrey Jey Khayee  Aasaa jaIvaO jaga marO‚ laaoga maro mair jaa[saao[ saUbao Qana saMcato‚ saao }baro jao Ka[  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 thatwe should save the wealth that will behelpful now and beyond, Kabir now makesus take a step forward towards theprinciple of non-attachment through thisDoha. In this eternally changing and perishableworld, Kabir explains that only those who

distribute and share the wealth are theones who attain liberation. Who are theythat share? Those who have abundance.

 And, abundance comes to those whounderstand the doctrine of Karma and arenon-attached to the results. Kabir Dohas - 28 Ek Kahun To Hai Nahin, Do Kahun To Gaari Hai Jaisa Taisa Rahe, Kahe Kabir Bichari 

ek khUM tao hO nahIM‚ dao khUM tao gaarI hO jaOsaa tOsaa rho‚ kho kbaIr ibacaarI Translation 

If I say one, It is notIf I say two, it will be a violationLet 'It' be what 'It' is

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says Kabir upon contemplation 

Explanation 

This Doha is an illustration of Kabir mysticismthat parallels the Zen Koans.

Kabir here is alluding to the futility of describingthe cosmic experience. In that vein, heunderscores the limited vision of both theAdvaitic (one God) and Dvaitic (God is separatefrom the devotee) schools of thought. He saysthat the final experience is what it is and cannotbe cast into any thought, words or description. Afirst-hand direct experience is the only way of knowing. And when that happens all elsebecomes literally irrelevant.

Many people ask why did the tragedy of 

September 11 have to happen? Many spiritualleaders have given a variety of explanations.Could it be that the answer is not an explanationbut a feeling, not discussion or analysis butsilence, not extroversion but an introversive acceptance?

Kabir Dohas - 29 Kabir Yeh Ghar Prem Ka, Khala Ka Ghar Nahin Sees Utaare Hath Kar, So Pasey Ghar Mahin 

kbaIr yahu Gar p`oma ka‚ Kalaaka Gar naaihMsaIsa ]tarO haiqa kir‚ saao pOsao

Gar maaihM Translation 

Kabir, this is the abode of loveNot the house of an auntOnly that one can enter hereWho has relinquished all pride

My Understanding 

Kabir in this doha attempts to explain valor andfearlessness in love and devotion. A personwho is able to defeat the passions of Anger,Carnality, Attachment, Greed and Enmity – theenemies within – is the valiant one. To be alover or a true devotee is the job of a warrior and not of a coward. For love demands

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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 entertainingguests 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 lovepossible between two people when it is based on conditions? Translate and meditate.

Kabir Dohas - 30 Maala To Kar Mein Phire, Jeebh Phire Mukh Mahin Manua To Chahun Dish Phire, Yeh To Simran Nahin  maalaa tao kr maoM ifro‚ jaIBa ifro mauK maaihM

manauAa tao cahuM idSa ifro‚ yah tao isamarna naaihM

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 thosefaking to be religious and spiritualists. How veryoften we see people belonging from almostevery religion 'fiddling' with the rosary beadsand reciting the name of God. Yet at theslightest provocation they swear and curse,without any hesitation, with the same 'twisting'tongue. Kabir, here categorically points out thatsuch people have no control over their mindwhich is forever wandering. Such people arehypocrites and deluded, for their actions areonly outwardly to show off or to keep up withthe rituals out of sectarian and communalpressures. To be able to bring mind in controlmeans to develop poise and serenity that inturn lead to love and compassion which are theprerequisites for meditation. An agitated mindcannot meditate! Kabir emphatically states inthis doha that all these superficial ritualisticactions are meaningless and unproductive.

The aim of true meditation, Kabir tries toemphasize, is to be able to master one's mind.

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Kabir Dohas - 31 Maala Pherat Jug Bhaya, Mita Na Man Ka Pher Kar Ka Manka Chhor De, Man Ka Manka Pher  

maalaa fort jauga Bayaa‚ imaTa na mana ka forkr ka manaka CaoD, do‚ mana ka manaka for Translation 

Eons have passed whirling rosary, restless remains the mindGive 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 allmeditations 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 sincethe human civilization started using the rosary as a tool, yet we see that by and large our mindis restless and agitated while the tool appears to have become a symbol in itself. Addressingthe spiritual aspirants, Kabir asserts that instead of concentrating on the rosary beads and itscount of rotation, one should focus and become aware of the wandering mind. For only bybecoming aware shall we become alert and be able to guide ourselves towards poise andserenity. This is the ultimate aim of meditation – to become calm and experience the onenessbetween our individual self and the cosmic self. Kabir Dohas - 32 Kabir Maala Kaath Kee, Kahi Samjhave Tohi Man Na Firave Aapna, Kaha Firave Mohi  kbaIr maalaa kaz kI‚ kih samaJaavao taoihmana na ifravaO AapNaaM‚ kha ifravao maaoih  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 stepfurther 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 theaspirants to focus on directing the mind towards their spiritual goal. Kabir asserts that mererotation of the rosary is useless and futile with a wandering mind. 

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Kabir Dohas - 33 Jab Mein Tha Tab Hari Nahin‚ Jab Hari Hai Mein NahinSab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin  jaba maOM qaa tba hir nahIM‚ Aba hir hO maOM naaihMsaba AMiQayaara imaiT gayaa‚ jaba dIpk do#yaa maaMih

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 explainsthat 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 ina state of conflict, chaos and a state of ignorance aptly expressed as darkness or illusion in thedoha. 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 thisconviction we are able to transcend the bondage enforced by our ego. In the same thought Guru Nanak in his Japuji Sahib, Pauri # 5 onwards, reminds Guran Ek Deh Bujhai Sabna Jiyan Ka Eko Dããta,So Mein Visar Na Jayee 

Kabir Dohas - 34 Moond Munddavat Din Gaye‚ Ajhun Na Miliya Raam Raam Naam Kahu Kya Karey‚ Je Man Ke Aurey Kaam  maUMD mauMDavat idna gae‚ AjahUM na imailayaa rama

rama naama khu @yaa krO‚ jaO mana ko AaOrO kama  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 merelymasked and engrossed in outwardly show-offs or trapped in sectarian and communal rituals,

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one is only leading a life of delusion and self-deception. Kabir emphasizes the importance andneed of mastering one's mind to develop peace and poise, love and compassion as these arethe essential ingredients towards leading a harmonious life and self-realization.  Kabir Dohas - 35 Keson Kaha Bigadia, Je Moonde Sau Baar Man Ko Kahe Na Moondiye, Jaamein Vishey Vikaar  kosaaoM kha ibagaaiD,yaa‚ jao maUMDo saaO baar

mana kaO kaho na maUMiDe‚ jaamaOM ivaYaO ivakar

Translation 

What harm have the hair done, you shave them hundred timesWhy 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 isthat in folklore it is symbolic of a person in grief who has lost an elder, particularly one of theparent, in the family. The recent example is when thousands of people got their heads shaved inNepal 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 keeptheir 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 meaningof shaving the head, as explained above. His criticism on the ritual of shaving heads highlightsthe 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 fromthe quagmire of unhealthy, unclean and poisonous thoughts that are harmful individually andcollectively, 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 andloving thoughts.

Kabir Dohas - 36 Kabir Soota Kya Kare, Koore Kaaj Niwaar Jis Panthu Tu Chaalna, Soyee Panth Samwaar 

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kbaIr saUta @yaa kro‚ kUD,o kaja inavaar

ijasa pMqau tU caalanaa‚ saao[- pMqa saMvaar

Translation 

 Arise from slumber O Kabir, divest yourself of the rubbish deedsBe 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 isno different from the normal waking state in that it engages our senses completely. Both areessentially of the same intrinsic nature where Mind is the central player. Kabir recognizes thefutility 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 thecyclical realities that have kept us engaged thus far. Kabir Dohas - 37 Kabira Teri Jhompri Gal Katiyan Ke Paas Jo Karenge So Bharenge Tu Kyon Bhayo Udaas  kbaIra torI JaaoMpD,I‚ gala kiTyana ko pasa

 jaao kroMgao saao BaroMgao‚ tU @yaaoM Bayaao ]dasa 

Translation 

O Kabir! Your Hut Is Next to the Butchers’ BayWhy Do You Feel Down? For Their Conduct They Only Shall Pay

My Understanding 

 At the time when Kabir lived there was a lot of importanceattached, in religion, to ritualism. Religious heads and puritansaggressively promoted the ideas of purity and righteousness.Kabir was largely unimpressed and irreverent to these externalrules and regulations. Through his life and teachings heemphasized the importance of internal purity.

Being a weaver of lower caste, Kabir lived in an area close tothe butcher's shop. Kabir gave his religious teachings sitting inwhat the "pundits" (of higher caste) considered an "unholy"

place; for which they criticized him. Kabir, while not counteringthe criticism directly, via this Doha, took the discussion on thismatter 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 beautifulflower 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 thegood, bad or ugly going on around us. According to him the world and its ways will take care of 

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itself, that's not our job - we should focus our attention only on the real reason of coming to theworld, to find out who we truly are. All else does not matter.

Kabir Dohas - 38 Kabir Soyee Soorma, Man Soon Maande Jhoojh Panch Pyada Paari Le, Door Kare Sab Dooj  kbaIr saao[- saUrmaaM mana saUM maaMDO JaUJapMca Payaada paiD, lao dUir krO saba dUja

Translation 

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

In the time period Kabir lived there were lot of wars and fightingtaking around. Instead of this fighting and killing outside, Kabir redirects our attention to waging a war inside of us via thisverse. The mind is the root of all our troubles. This mind is whatcreates a myriad of thoughts that drive us everywhere and donot allow us to rest in peace. Thoughts are instigated, fed anddriven by our five sensual desires - Lust, Anger, Intoxicationwith Pride, Attachment and Greed. He calls these as pawnsbecause they are protecting the true enemy that lies behind -The Mind. Here the game is won only when we go beyond thesensual (pawn-like) pleasures and conquer the Mind who hasbeen 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 distinctioncomes via a creation of our mind. Once the mind is gone thereis nobody else except us ourselves. This feeling of oneness iscaptured in a verse from a poem: Na Hai Koi Gadi Na Hai SawariPahuncha 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! Jaati na poocho saadhu ki, pooch lijiye gyaan

Mol karo talwar ki padi rehen do miyaan. This union with the guru, O Kabir,

Sets me free; like salt mingled

With flour, I am no more I!

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Now I have no caste, no creed,

I am no more what I am!

O dear brother!

By what name would you call me?

I do not quote from the scriptures;

I simply see what I see.

When the bride is one

with her lover,

who cares about

the wedding party?

I am not a Hindu,

Nor a Muslim am I!

I am this body, a play

Of five elements; a drama

Of the spirit dancing

With joy and sorrow.

A drop

Melting into the sea,

Everyone can see.

But the sea

Absorped

In a drop--

A rare one

can follow!

I am looking at you,

You at him,

Kabir asks, how to solve

This puzzle--

You, he, and I?

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Dying, dying, the world

Is dying only.

But lo! None knows how to die

In such a way

That he dies never again.

Man, here is your worth:

Your meat is of no use!

Your bones cannot be sold

For making ornaments,

And your skin cannot be played

On an instrument!