Kabir Soota Kya Kare, Koore Kaaj Niwaar
Jis Panthu Tu Chaalna, Soyee Panth Samwaar
Translation
Arise from slumber O Kabir, divest yourself of the rubbish deeds Be focused and illumine the path on which you were meant to tread
My UnderstandingHere slumber refers to a state of daze and fixation on what is perceived by the senses. Sleep is no different from the normal waking state in that it engages our senses completely. Both are essentially of the same intrinsic nature where Mind is the central player. Kabir recognizes the futility 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 the cyclical realities that have kept us engaged thus far.
Friday, January 30, 2009
Kabir Soota Kya Kare, Koore Kaaj Niwaar
Jis Panthu Tu Chaalna, Soyee Panth Samwaar
Translation
Arise from slumber O Kabir, divest yourself of the rubbish deeds Be focused and illumine the path on which you were meant to tread
My UnderstandingHere slumber refers to a state of daze and fixation on what is perceived by the senses. Sleep is no different from the normal waking state in that it engages our senses completely. Both are essentially of the same intrinsic nature where Mind is the central player. Kabir recognizes the futility 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 the cyclical realities that have kept us engaged thus far.
Jis Panthu Tu Chaalna, Soyee Panth Samwaar
Translation
Arise from slumber O Kabir, divest yourself of the rubbish deeds Be focused and illumine the path on which you were meant to tread
My UnderstandingHere slumber refers to a state of daze and fixation on what is perceived by the senses. Sleep is no different from the normal waking state in that it engages our senses completely. Both are essentially of the same intrinsic nature where Mind is the central player. Kabir recognizes the futility 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 the cyclical realities that have kept us engaged thus far.
Wednesday, January 28, 2009
Sri Sri in Asansol (WB)
Param Pujya Sri Sri Ravi Shankar Ji will be here in Asansol & in the Divine presence of SriSri will be conducted Rudra Puja on the 16th Feb, '09 at Loco Ground.
All are invited to be in Bliss. And if you want to sit for the Sankalpa with SriSri then minimum donation is Rs 1,000/- (and will be given a Rudraksh ).
PDS from 13.02 to 15.02 (Morning 5.30 - 7.30 & Evening 5.30 - 7.30 ). Minimum donation Rs 250/- .
It is a unique opportunity for all that cannot be missed.
All are invited to be in Bliss. And if you want to sit for the Sankalpa with SriSri then minimum donation is Rs 1,000/- (and will be given a Rudraksh ).
PDS from 13.02 to 15.02 (Morning 5.30 - 7.30 & Evening 5.30 - 7.30 ). Minimum donation Rs 250/- .
It is a unique opportunity for all that cannot be missed.
Monday, January 5, 2009
Pehle Agan Birha Ki, Pachhe Prem Ki Pyas
Kahe Kabir Tub Janiye, Naam Milan Ki Aaas
Translation
First the pangs of separationNext grows the thirst for LoveSays Kabir then only hope The union to materialize
How does one merit Love? How does one become one with the One? How does one attain that ultimate unity? In this Doha, Kabir shows the way.First, it is the longing of a person to be with one's beloved. It can be one's choicest person or one's Ishta or God. Because, one feels the emotional pangs of separation the intensity or thirst to meet the other increases. Like a flame, it kindles the very being of a person. Only when the desire becomes unshakeable and unbending, Kabir says, the seed of hope germinates to eventually sprout into a 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 hope and faith grows. Only then the work becomes a source of joy. Only then we realize fulfillment
Kahe Kabir Tub Janiye, Naam Milan Ki Aaas
Translation
First the pangs of separationNext grows the thirst for LoveSays Kabir then only hope The union to materialize
How does one merit Love? How does one become one with the One? How does one attain that ultimate unity? In this Doha, Kabir shows the way.First, it is the longing of a person to be with one's beloved. It can be one's choicest person or one's Ishta or God. Because, one feels the emotional pangs of separation the intensity or thirst to meet the other increases. Like a flame, it kindles the very being of a person. Only when the desire becomes unshakeable and unbending, Kabir says, the seed of hope germinates to eventually sprout into a 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 hope and faith grows. Only then the work becomes a source of joy. Only then we realize fulfillment
Saturday, January 3, 2009
Chalti Chakki Dekh Kar, Diya Kabira Roye
Dui Paatan Ke Beech Mein,Sabit Bacha Na Koye
TranslationLooking at the grinding stones, Kabir lamentsIn the duel of wheels, nothing stays intact.
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.
Dui Paatan Ke Beech Mein,Sabit Bacha Na Koye
TranslationLooking at the grinding stones, Kabir lamentsIn the duel of wheels, nothing stays intact.
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.
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