Open up your mind and your potential reaches infinity…


Kabir has hardly spared any animate and inanimate examples to ridicule the bigots who have great illusions about their self image and through their beliefs repeatedly,  make a fool of themselves.
In the same spirit, I came across yet another simple yet interest verses.

Poem 1: 

Apanpo aap hi bisaro.
Says Kabir, they  fall prey to their  own illusions and forget the essence of our existence.

Jaise sonha kaanch mandir me, bharamat bhunki paro.
Just as dog who enters the house of mirrors, goes crazy barking at the images, considering them different. This is a very curious satire on those bigots who bark at other bigots, thinking they are different, but in essence are reflections of each other.

Jyo kehari bapu nirakhi koop jal, pratima dekhi paro.
A lion looks deep into the well, and mistakes his own reflection as another lion, and jumps into it. This also satires on the ‘lions’ of different faiths, who are such egoists, that they destroy themselves, in challenging other ‘lions’ in the business. The current sectarian bigots could be appropriate here.

Aisehi madgaj phaTik sila par, dasanani aani aro.
An elephant, so proud of its strength, bangs his head against the rock, and hits it with his teeth. Here rocks could be interpreted as hard, rock like beliefs which they bang their heads against.

MarakaT muThi swad na bisare, ghar-ghar naTat phiro.
A greedy monkey for whom the food in the pot is not enough, and goes from home to home asking for more. This is perhaps reference to looking outwards, though we could easily content with what is with us.

Kah Kabir lalani ke suwana, tohi kaune pakaro.
Says Kabir, their logic is as impossible to catch as the parrot of a village girl. Here he gives a satire of those who keep repeating mindlessly like a parrot, with no logic what so ever.

And then in contrast to the satire, many verses of Kabir bring home the message through simple, day to day examples, of how should we be viewing our beliefs, and the essence of our existence.

Poem 2: 

Man tu maanat kyu na mana re.
O’ the wandering mind, why don’t you understand?

Kaun kahan ko, kaun sunan ko, dooja kaun jana re.
Who is worth to speak or to listen, when there is ONE truth.
Here he refers to perhaps the various claimants of ONE, and give it different names and forms.
( The next verse makes it clearer)

Darapan me pratibimb jo bhase, aape chahu disi soi.
He is all round in every atom, the way there is a reflection in every mirror.
( This could be compared to the idea of sheesh mahal—made of tiny mirrors all around one image is seen in each and every tiny mirror)

Dubidha mite, ek jab howe, tau lakh paawe koi.
If you get ONE truth, you will get contentment worth a million, and the confusion of mind will go away.

Jaise jal se hem banat hai, hem ghoom jal hoi.
The way ice is first made of water, then returns back to the same water.

Taise yah tat wahu tat so, phir yah aru wah soi.
In the same way, we are all come from that truth, and unto the same truth we have to return to.

Jo samajhe so khari kahat hai, na samajhe to khoTi.
Those who get this, call this a stark truth. Those ignorant who don’t get this, consider it falsehood.

Kah Kabir khara pakh tyaage, waaki mati hai moTi.
Says Kabir, one who gives up the essence of truth, his brain is thick ( stubborn).

It is remarkable how Kabir talks of evils of bigotry, unity of mankind and the true spirit of secular spirits, rising above the superfluous divisions in the dark ages.

Or perhaps, we are living in darker ages.

Indeed, it is a long road, before Kabir’s examples and teachings become irrelevant to the current times.

The Kabir bhajan below, again, gives some more examples through which he challenges the bigots. Note the translation subtitles. This is my favourite tranquillising Kabir song. 

Comments on: "O’ the wandering mind ~Kabir" (4)

  1. Reblogged this on Frozen well and commented:
    I do not qualify to question your interpretation, but I feel some of the lines can best be explained in this way…

    Markat MooThi Swaad Nahi Bisaro, Ghar-Ghar Ratak Shiro –
    It is seen that even the baby monkeys show this behavior of putting their hands into jars of peanuts and because of their full fist hold, their hands get trapped.
    Swaad/Swaarth is the key here, the fist is large because of greed and the fist is holding the monkey in the jar of its own greed. He wants to free but the fist is too large and won’t listen. The mind is no small thing, even it won’t listen to let go of the extra peanuts! The monkey then goes to each and every house crying and begging for freedom from this trap! But it is funny to us that the monkey cannot be freed by anybody but the monkey himself. We humans are relatives of monkeys, are we not?

    Kahe Kabir lalani ke suguna, tohe kavne hai pakado-
    It seems, parrots are trapped this way- two ropes are tied parallel at sufficient distance from each other to two trees and twigs are placed on them. When the parrot sits on the twig, it overturns because of its own weight and hangs like bats do. Then they come to cage the parrots. But hey! Can’t they just fly away? But who is to tell this to the dear parrot? The bird holds on to the twig fearing it will fall! It forgets that few moments back it used to fly free in the sky! Hence Kabir asks, who has held you really? You have held on to the wrong thing.

    PS: I had heard it on Osho’s discourse on Kabir. I liked his interpretation of this pad, thus sharing.

    • Indeed, Naren, there is great room for various interpretations. And these ones are pretty interesting and closer to the words. Thanks for sharing. 🙂

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