Kabir Sakhi – Sai Itna Dijiye, Jaa Me Kutumb Samaye

Kabir - Sai Itna Dijiye

A Kabir Sakhi – Sai Itna Dijiye, Jaa Me Kutumb Samaye

साईं इतना दीजिये, जा में कुटुम समाये। 

मैं भी भूखा न रहूँ, साधू न भूखा जाए ।। 

Sai, Give me as much, that my family is taken care of

I do not sleep hungry, nor does a Sadhu on my door return hungry

Kabir - Sai Itna Dijiye


Kabir Sakhi – Sai Itna Dijiye, Jaa Me Kutumb Samaye

This is a very popular Sakhi and one of my favorites that I studied way back in school. It is usually and simplistically interpreted as a moral – Do not be greedy or Be content with what you have or Learn to live within your means. However, if you read it again and again, it tells you a framework for what we need. A framework that helps not give in to our greed.

We know that when we seek beyond what we need to survive it can be called greed. Most of us do not know the boundary between need and greed. Where do my needs end and where does the influence of my greed begin. We clearly do not know. For example, is going for a lavish dinner in an expensive place a need or greed? Is that extra scoop of ice cream not greed or is it the need? What are my bare minimum needs, we need to know this? Whether we then stick to them or not is another debate. Being aware takes care of many of our digressions in life.

Kabir says: Sai, give so much that my family can be taken care of. The family includes those dependent on you – be it your spouse, your children, your parents, or your siblings. It may include anyone you consider your family, and hence your responsibility.

I should not go hungry, which limits my needs to just the basic food that I need for survival. Finally, Kabir does not want any Sadhu who comes at his door to go hungry too.

Needs Hunger

In a way, Kabir puts the same needs for himself as he has for a visiting Sadhu. At the same time, he does not take any other responsibility for a Sadhu besides taking care of his hunger. Sadhu here can also mean someone with good conduct. So, is that a quality that you should look for in people you feed. Yes, if I go back to what our Puranas say about Dana or donation. They clearly say that you should never donate to the undeserving, it is bad both for the donor as well as the receiver.

He does take responsibility for those dependent on him as his family. He also keeps the needs of his family flexible, not burdening them to live with the same level of basic needs that he has for himself. Remember Kabir is not a renunciate, he is a householder like most of us, and being a householder comes with its own responsibilities that one must fulfill.

To me, this Kabir Sakhi gives a framework for knowing how much we need, what responsibilities we must take and fulfill, and the rest that we can let go of.

Can we take inspiration from this and define what we need and stop working for our greed? Is it not giving up greed or staying within the limits of his basic needs that gives Kabir the ultimate freedom to do and say what he wants to do and say. We need not give up all our needs but being aware of the boundaries would certainly help.

Do read: Kabir Sakhi – Na Kahu Se Dosti, Na Kahu Se Bair

Kabir Sakhi – Na Kahu Se Dosti, Na Kahu Se Bair

Kabur Doha - Na Kahu Se Dosti, Na Kahu se Bair

A Kabir Sakhi: Na Kahu Se Dosti, Na Kahu Se Bair.

कबीरा खड़ा बाज़ार में, मांगे सबकी खैर।

न काहू से दोस्ती, न काहू से बैर । ।

Standing in the market, Kabir wishes everyone well

Neither friendship with anyone, nor enmity with anyone

Kabir Doha - Na Kahu Se Dosti, Na Kahu Se Bair

This is a rather popular Sakhi of Kabir. Anyone who knows even a bit about Kabir knows this Sakhi. On the face of it, it is very simple to understand.

Na Kahu Se Dosti, Na Kahu Se Bair – Kabir Sakhi

Kabir is standing in the marketplace, where he would go often to sell his weaves, for he worked as a weaver for his living.  He wishes well for everyone – is that not what all good human beings do, wish well for everyone.

In the second line though, we often miss the first part and focus on the second where he says he feels no animosity towards anyone. That is again easy to understand. All our moral values tell us not to hate anyone. Whether we practice or not is another point though.

What we often miss in this Sakhi is the fact that Kabir says he is not even friends with anyone. Why should one not be friends with anyone or everyone for that matter? This is where we create Dwait or dualism. The moment I say one is my friend, I am saying I see him differently than others. I see him as mine and others as not mine. It creates the division of my world into mine and no mine. We never say – just friend, we say, my friend, it is a relationship. It is a relationship that creates a divide in your worldview as much as being an enemy does.


Having no friends and no enemy means, you have the perfect Samatava or equanimity. You see everyone the same way. Each human being and even other being mean the same for you.

Now, let us return to the first line. Kabir is standing in the marketplace, where the world comes to trade. It is a place where all kinds of people come to do business, they meet and exchange stories. Kabir is not sitting in isolation, away from the world, where giving up your affections would probably be easier. He is very much a part of this world. Kabir is interacting with the world, buying his yarn and selling his fabric, probably negotiating the best price. He is not giving up on the world. He is being a saint while living in the world as a householder, earning his own living, taking care of his family.

Overall, this Kabir Sakhi tells us that while staying in the world, engaging with the world, one can be detached in a way that you connect with everyone in the same way. Like Bhagwad Gita says – Detached without being indifferent.

Do  read:  Kabir Sakhi – Sai Itna Dijiye, Jaa Me Kutumb Samaye 

Sakhi – Kabir Mann Nirmal Bhaya

Kabir Mann Nirmal Bhaya

Kabir Mann Nirmal Bhaya

कबीर मन निर्मल भया, जैसे गंगा नीर

पीछे पीछे हर फिरे, कहत कबीर कबीर


Kabir Mann Nirmal Bhaya, Jaise Ganga Neer

Peechhe Peechhe har fire, kahat Kabir Kabir

Clean your heart and mind, as River Ganga does

The world comes after you, chanting Kabir Kabir

This Kabir Saakhi has had an immense impact on me and every time I read it, it throws a new angle and new light to interpret it.

To understand this let us understand the word निर्मल  – it is made of two words Ni + MalNi means without or a prefix that negates. Mal means the excreta or the waste that the body throws out. So Kabir is talking about making your mann i.e. your heart and mind Nirmal i.e. without mal or without any filth.

Read More – Who is Kabir?

He gives an analogy with Ganga in this Sakhi – Kabir Mann Nirmal Bhaya. The inherent nature of Ganga is ( or maybe was) that it had self-cleaning properties. No matter what was thrown into it, it cleans itself. It does not do anything to others – it just cleans itself. It cleans itself of any filth that people leave in her. For this very reason, everyone runs to Ganga and chants Ganga, Ganga.

So, in essence, Kabir is saying – you clean yourself just as the River Ganga cleans itself and the world will come running after you. Not because you can offer them something, but because you can let them leave their filth at your doorstep and still be clean. Cleanliness can be taken literally as well as metaphorically where it can stand for strength of character.

Read More – Bhakti Dravid Upaji – Kabir Saakhi

It can also be interpreted as – irrespective of what you receive from the world – you should build the capability to clean yourself. The world will come and give you filth every now and then, your inherent character should not get impacted by that filth, at least not for a long time.

Read More – Man Lagyo Mero Yaar Fakiri Mein

When I look at all the great artists, scientists, scholars, achievers and observe their journeys, all they do is keep improving themselves and all otherworldly things like success, money, fame start piling around them. They are focussed on improving themselves – removing any flaws that exist in their craft one by one. In doing so, they create a magnetic power that attracts others to them. Think of the famous sportspersons or actors or even businessmen, all they are doing is improving themselves every day, bit by bit.

It also conveys that you focus on yourself, and let the world do what it wants to. It puts the onus of your quality of life on you irrespective of how the world is.

Word ‘Har‘ in the second line can also be interpreted as Hari – a word that Kabir commonly uses for God. Here he means to get Hari too, you need to clean yourself. Once you clean yourself, you would not have to run here and there searching for Hari, but Hari will come running after you – chanting your name.

If you have an interpretation of this Saakhi, please share.

Man Lagyo Mero Yaar Fakiri Mein by Kabir

Man Lagyo Mero Yaar Fakiri Mein by Kabir

Man Lagyo Mero Yaar Fakiri Mein by Kabir


मन लाग्यो मेरो यार फकीरी में            Man Lagyo mero yaar fakiri mein

जो सुख पाऊँ राम भजन में                Jo sukh paoon Ram bhajan mein

वो सुख नहीं अमीरी में                      woh sukh nahin ameeri mein

भला बुरा सबको सुन लीजो               Bhala Bhura sabko sun leejo

कर गुजरान गरीबी में                       kar gujraan gareebi mein

हाथ में तुम्बा, बगल में सोटा              Haath mein toomba, bagal mein sota

चारों दिशाएं जागीरी में                    chaaron dishayen jagiri mein

प्रेम नगर में रहनी हमारी                 Prem nagar mein rehani hamari

भली बन आयो सबूरी में                  Bhali bani aayee saboori mein

आखिर यह तन खाख मिलेगा            Aakhir yeh tan khaak milega

क्या फिरे मग़रूरी में                       kya fire magroori mein

कहे कबीर सुनो बही साधो               Kahe kabir suno bhai sadho

साहिब मिलेगा सबूरी में                  sahib milega saboori mein

I enjoy being a Fakir

The joy that I get in singing Ram Bhajans

I don’t get that in enjoying the riches of life

For being a Fakir, I would listen all good & bad things

and I would live in poverty

If I have my one stringed instrument in one hand, and my stick in another

All four directions are my wealth

I live in the land of love

and the good comes from being content

This body will finally merge with the earth

What is there to be proud of it

Kabir says – you will find HIM

right here in your patience

Fakir is a word that we need to understand here. This poem through various metaphors tries to explain what a Fakir is and what he enjoys and how once you start enjoying being Fakir – there is nothing else that matters from that point onwards.

Fakir is someone who can have or has everything but chooses not to have. He is detached from the material world in a way that it can not bind him. He can not be bound to one house, one person – as he believes that the whole world and everyone in this world belong to him. He is equanimous as his sense of being does not come from what he owns, where he lives and who he is related to. 

Read More – Who is Kabir?

In this poem ‘ Man Lagyo Mero Yaar Fakiri Mein ‘, he says that I am blissfully lost in the world of a Fakir. I enjoy my bhajans more than any riches. For this I can listen to anything good or bad that I have to, I am willing to spend my life in poverty for I enjoy the absolute freedom that Fakiri gives me. 

He says as long as I have my one-stringed instrument called Tumba in my one hand and my stick in another, all four directions are my kingdom. This reflects his inclination towards music or the need for music in life even when there is nothing else that’s required. Come to think of it when we try and possess small pieces of real estate or other materialistic things – in a way are we not giving up our claim to everything else, are we not saying – this is mine and implicitly imply that everything else is not mine. When you give up anything you have, suddenly everything becomes yours. 

Read More – Bhakti Dravid Upaji – Kabir Saakhi

He then reflects on the fact that this life is momentary – a theme that recurs in many of his poems. Since this body is momentary, what’s the point in being proud of it nurturing vanity for it. He is urging us to immerse in the eternal pleasures that come when you love and when you are content with what you have. 

Read More – Kabir by Hazari Prasad Dwivedi

Kabir says you will find HIM or GOD in this very contentment. Do not go looking out for him elsewhere, he resides right inside you – again a theme that repeats many times in his works.

Bhakti Dravid Upaji – Kabir Saakhi

Kabir - Bhakti Upaji Drawid Mein

Kabir - Bhakti Upaji Drawid Mein


Bhakti Dravid Upaji, Laaye Ramanand
Prakat Kari Kabir Ne, Saat Dweep Nau Khand

भक्ति द्रविड़ उपजी, लाए रामानंद
प्रकट करी कबीर ने, सात द्वीप नौ खंड


Devotion took birth in the South, brought here ( to Varanasi) by Ramanand
Kabir made it omnipresent, in 7 continents and 9 Khandas

9 Khandas – Sun, Moon, Stars, Earth, Water, Fire, Air, Sound and Mind

Anecdotes of Kabir and his Guru Ramanand are very popular. The story goes that Kabir wanted to learn under Swami Ramanand, but he was not willing to take Kabir under his wings. Kabir tried every trick but failed.

One morning he went to the PanchGanga ghat where his guru used to go for taking bath every morning. He lied on one of the steps of the Ghat and as his Guru was climbing the stairs after his bath, while it was still dark in the morning. His feet touched Kabir and Ramanand blessed him as a reflex action. Kabir got up and said – now that you have blessed me – I am your disciple. Ramanand was impressed by the young Kabir’s devotion and his eagerness to learn and he took him under his tutelage.

Reading more – Finding Kabir in Kashi 

When Kabir refers to Ram in his poetry – he is referring to Ramanand, his Guru usually and to the Nirguna Ram. He is not referring to the historical Ram – Avatar of Vishnu. The poetry of Kabir displays an inherent understanding of the Indian scriptures like Vedas and Puranas. We can safely assume that he learned it from his Guru, Swami Ramanand.

Bhakti Dravid Upaji – This particular Saakhi talks about Swami Ramanand, indicating that he came from Dravid or South India. He was obviously living in Kashi – which has been the most revered pilgrim place for saints, sages and devout people.

Read More – Kabir by Hazari Prasad Dwivedi

I wonder if they shared a common language to be able to communicate. Kabir obviously spoke Awadhi, the local language of Kashi, as is evident from his works. What language did his Guru spoke is a mystery we do not know.

Further, this Saakhi talks about how Kabir spread the knowledge that he received from his Guru in all directions – be it the 7 continents of the earth or the 9 khandas of the universe.

In a way, it also tells us about the role of a disciple in taking forward the knowledge that one receives from his / her Guru. Spreading the knowledge would not essentially mean preaching it and spreading it but would also mean building upon that knowledge.

As we see that most of what Kabir says is from his first-hand knowledge and not necessarily what was passed on to him by his Guru. He tests that knowledge that he receives, he adds his own insights and then tells you what he experiences first hand. He does not tell you to follow what he says, but merely shares his insights – it is up to you to use them either as it is or experiment with them and build upon them.

Bhakti Dravid Upaji, also tells us that there was a communication that existed between North and South India 500-600 years ago. Knowledge was shared across and built upon and probably pursuit of knowledge was a clear goal that people had. To achieve this, they overcame any obstacles that might have existed. It also shows that the two regions were bound by the threads of common scriptures.

If you have another interpretation of this Kabir Saakhi, please share.

Who is Kabir?

Kabir - An Introduction

Kabir was a weaver poet who lived sometime in the late 15th early 16th century. This was the time of Bhakti movement in India. Politically the Islamic rulers were gaining ground across the country and Hindus were getting subjected to many atrocities. It led to the Bhakti movement when they all turned to God, singing his praises and seeking solace in him.

Kabir - An Introduction

Debate on whether Kabir was a Hindu or a Muslim will probably never get settled. Muslim couple Neeru & Neema who are buried in the Kabir Math at Banaras brought him up and Swami Ramanand was his Guru. His works show a deep knowledge of many disciplines including Vedic literature, anatomy, flora, fauna, philosophy and of course weaving.

Kabir’s poetry comes in various formats – Saakhis, Shabads, Ramainis, Ulat Bhashis, and Basant. Origin of the world Saakhi is Sakshi that means ‘as seen’. These are couplets that Kabir probably uttered when he saw something that sparked a thought in him. In most of these Saakhis, we see a visual and a thought or a pearl of wisdom combined together.

Since most of the works passed on in oral tradition, in various versions we find some her-pher of words. For example in poem Paani mein meen pyaasi – some people sing Mohe sun sun aave haasi and some people sing mohe dekhat aave haasi. Though the meaning and intention of the poem have not changed but the words sometimes change. While referring to himself Kabir often calls himself Das Kabir, but when he is sung now, Sant sometimes replaces Das.

When you hear the same poem being sung by Malwa and Rajasthani singers, common words are replaced by the local words and the same is true for urban singers who replace words by Sanskritized Hindi.

He is a Dhara or a flowing river– not a single person today. He started a thought process and many other streams have come and joined him. We would never know what he said and what was added to his poetry later, and that does not matter as long as the thought process is the same. His poetry is profound – but still folk and not classic.

Boond jo padi samudra mein, so jaane sab koi
Samudra samana boond mein, boojhe birla koi

Kabir – A Fakir

To me, first of all, Kabir is a Fakir. Now colloquially we understand Fakir as a beggar but the meaning of Fakir is really someone who is independent of anything he has or not has. Fakir is someone who in his capacity can have much but chooses to live with the bare minimum. He is not influenced by any societal pressures and hence is totally free in his thoughts.

Chah Gayi Chinta miti, Manuwa beparvah
Jinko kuchh na chahiye, wo shahan ke shah

Man Laagyo mera yaar Fakiri Mein…

What distinguishes Kabir from the rest of the poets is his Bhakti was Nirguna. All other poets were saguna poets, that means they saw God in some form or the other. Meera Bai and Surdas imagined God in the form of Krishna while for Tulsidas it was Sri Ramchandra. Kabir was potentially the only one who did not follow a form, his calling was without a form, but omnipresent in every human being.

Kabir constantly asked people around him to look inside them. He tries to introduce them to their inner divinity while they are always searching for it outside. This is nothing but the Advaita philosophy that says the Brahman is within you or you are Brahman. Do not go looking after the ultimate reality outside you.

Throughout his poetry, Kabir directly addresses the people around him, unlike other poets who talk to others through God. Kabir addresses the man straight and direct. He calls him Saadho – or a good person, Bande – or man, a friend, a brother – every time he established a relation between two human beings. He never addresses others as someone above him or below him except when he refers his Guru. He subtly through his address communicates the equality of everyone and it also comes across in many of his works.

He even looks at mundane things and establishes an equal relationship with them like when he says: Maati Kahe Kumhar se…he is saying it is just a cycle, today you trample the soil, tomorrow it will trample you and the cycle will go on. Today we may think we are powerful over others while it is just a matter of time that tables can turn and we may be on opposite sides. Equality of everyone and almost everything in the universe is a continuous theme in Kabir’s poetry. He also believes in the cyclic nature of relationships that keep changing hands but not many are able to see the cycle.

Maati kahe kumhar se, tu kya ronde mohe,
Ik din aisa aayega, mein rondungi tohe

Kabir garv na kijiye, ooncha dekh niwas
Kal paron punya letna, upar jamegi ghaas

Tinka kabhi na nindiye, jo paanv tale hoye
Kabhun ud aankh pade, peed gehri hoye

God is Inside Us

The biggest message that I could find in his poetry is that each one of us had God within us, and for every problem, the solution lies within us. He constantly and persistently pushes you to look inside you. He sometimes negates everything you do to reach that so-called God and then tells you that he is right inside you if you have faith in him.

Jaise til mein tel hain, jyun chakmak mein aag,
tera sayeen tujhme hai, jaag sake to jaag.

Bura to dekhan main chala. bura na miliya koi
jo man khoja aapna. mujhse bura na koi

Kasturi kundal base, mrig dhundat ban maahi,
Jyon ghat ghat raam hai, duniya dekhe naahi

Moko kahan dhoonde re bande, Main to tere paas mein….

Paani mein meen pyaasi…

As a corollary, he says to get Him clean yourself as Ganga cleans itself

Kabir Mann nirmal bhaya, Jaise Ganga Neer
Pacchhe Paachhe sab fire, kehat Kabir Kabir

Kabir’s poetry comes from his direct experience. Though he refers to Ved, Puran what he says is his own experience. He gives example from everyday life of his times. He lived as a worldly man, he worked and earned his living and he was a seeker. He did not live on the alms given by others so he understands the joys and pains of earning your own living. This indeed gives him complete freedom to say what he wants to say. He lives within the society so he can see it from within but at the same time, he is detached from it so he can be an observer also.

Tu Kehta Kaagaz ki lekhi, mein kehta hun aankhon dekhi…

Kabira khada bazaar mein, maange sabki khair
Na kahu se Dosti, Na kahu se Vair

Sai itna dijiye, Jaame kutumb Samaye
Main bhi bhookha na rahun, Sadhu na Bhookha jaye

Chalti Chaaki dekh Kar, Diya Kabira Roye
Do Paatan ke beech mein, Saabut bacha na Koye

Kabira teri jhompadi, galkatiyan ke paas
jo karega so bharega, to kyun bhaya udaas

kabiraa khadaa bazaar men, liye lakutiyaa haath
je ghar phookyaa aapno, chale hamaare saath.

Kabir on Guru

In a lot of his Sakhis and Shabads he asks you to go by your direct experience, to test what others are telling and not blindly believe what you are told, including the Guru – who he believes is the must get the Gyan.

Guru Gobind dono khade, kake laagoon Paon
Balihari Guru Aapne, Gobind diyo Dikhaye

Satguru mila to sab mile, na to mila na koye
Mata, pita, sut, bandhava, yeh to sab ghar hoye

Kabira te nar andh hain, Guru ko kehte aur
Hari roothe guru thaur hai, guru roothe nahi thaur

Bhes dekh na poojiye, Poochh lijiye gyaan,
Bina kasuati hot naahi, Kanchan ki pehchaan

Jaat na poochho Sadhu ki, Poochh lijiye gyaan
Mol karo talwar ka, padi rehen do myan

Efforless exploration of Self

He tells us to live effortlessly. Since he believes everything is within us, every force, every possible energy source, we need not make an effort to look for it. Sahajata – or effortlessness is another theme that repeats throughout his works. It shows that people were making the unnecessary effort even during the days of Kabir, but this is very relevant today as we are engaged in making an effort that we do not even understand why we are making. We are running even to stand in the same place. What we need is this sahajata in our attitude that would make our minds and hence our lives simpler.

Pothi Padh Padh jag mua, Pandit bhaya na koye
Dhai Aakhar prem ke , Padhe so pandit hoye

Mala kahe kaath ki, tu kyun fere mohe
Man ka manka fer de, turat mila dun tohe

Prem gali ati saankri, isme dau na samaaye
jab mein tha tab hari nahi, ab hari hai to main naahi

Challenging the Organized Religion

He denounces organized religion of any kind – he had the courage to speak against or question Islam when they were ruling the place and Hindus in their very Garh in Banaras. Sometimes he tells like a doting parent taking simple analogies and sometimes he hits you hard with his questions. He is always teasing the Pandits, Maulavis and all those who claim to be wise or gyaanis. His tone gets challenging most of the times as if inviting to prove him wrong.

Kaashi kaaba ek hain, ek hain raam rahim
Maida ik pakwaan bahu, baith kabira jeev

Sadhu bhookha bhav ka, dhan ka bhookha naahi
Dhan ka jo bhookha fire, wo to saadho nahi

Pani piyaway kya firo, ghar ghar mein hai vyari
Trishnavant to hoyega, aayega jhakh maari

paththar pooje hari mile, to main poojun pahad,
isse to chakki bhali, pees khaye sansar

kankar pathad jodi ke masjid leyi banaye,
ta chadhi mulla baang de kya bahra hua khudaye

Kabir refers to the human body as ghat or a clay pot again and again. It can be interpreted at multiple levels. Physically, it is made of earth and goes back and merges with earth. Metaphorically it is an empty pot and it is up to the human what he fills it with. What is a human is defined by what we will fill this pot with? He finally says for a human being everything is within this human body – the good, the bad, the ugly and even the God.

Jogi gorakh gorakh Karen, hindu naam uchharen
Musalman kahen ek khudai, kabir ko swami ghat ghat basai

Kabir soi peer hai, jo jaane par peed
Jo par peed na jaane, so kafir bepeer

Chanda jhalke yahi ghat maahi…

Kabir & Maya

Maya – is something Kabir calls the root of all evils, a dakini that can create illusions in which not only humans but even Gods get lost.  He says this world is nothing but the illusion created by Maya and to see the reality you need to get yourself out of the net of Maya or Mayajaal. While he talks about Maya, he also talks about each of us being all-alone and the need to understand this.

Avadhu, Maya taji na jaaye…

Ud Jaayega Hans Akela…

Kahat Kabir Suno Bhai Sadho

Kahat Kabir Suno Bhai Sadho

Finally, death is another theme in his poetry, but not as an end but as the only reality of human life. In fact, Banaras is called the city of death and a city that celebrates the death and we see the same thought process in Kabir’s work as well. He time and again talks about the momentary-ness of life like the water on an upturned pot…and hence no point in getting attached to it. He speaks of human nature with the perspective of death in place, of the futility of a lot of things that we do thinking we are going to live forever. He wants us to remember that ultimately it is the death that we have to embrace – like it or not and live our live keeping death in view.

Maali aavat dekh kar kaliyan kahe pukar
Phule phule chun liye, kaal hamari baar

Sadho ye murdon ka Gaon…

Come with me for an exploration of Kabir – a thought that is as simple as it can be and as profound as it gets.