35038802 Spritual Gems of Sadguru Kabir English

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KABIR SAKHI (SPIRITUAL GEMS OF KABIR)

Translated by : Mahant Jagdish Das Shastri

Guru Shri Ramswrup Dasji Maharaj Saheb

SHRI KABIR ASHRAM, JAMNAGAR KABIR ROAD, KISAN CHAUK,

JAMNAGAR (GUJARAT) INDIA 361 005

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Published by : SHRI KABIR ASHRAM KABIR ROAD, KISAN CHAUK, JAMNAGAR (GUJARAT) INDIA 361 005 Editor: Dr. J. Das Kabir Association of Canada First Edition 1987 Second Edition 1995 Third Edition 1999 All rights reserved by : Kabir Ashram Jamnagar

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** CONTENTS ** Page No. INTRODUCTION ————— 5 GREATNESS OF GURU ———— 7 IMPARTIAL TEACHING ————. 14 WORDS AND ACTIONS ———— 24 OPPORTUNITY ————— 30 WHERE IS HE ? ————— 42 SUPREME UNION ————— 46 LOVE ————— 54 YEARNING ————— 64 DEVOTION ————— 68 RECOLLECTION ————— 79 MIND ————— 88 WORLD ————— 98 INDEX ————— 108

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INTRODUCTION

Kabir Saheb (1398 - 1518) was a very famous saint of India. His words, mostly SAKHIES (couplets) and SHABDAS (songs), are in the heart of every Indian who is familiar with Hindi. He was the first saint who taught the secret of the "Inner Sound" and "Light" in the language of the common people. Thus he became the founder of the SANT MAT (the path of saints). What he taught was not from the books, but from his own inner experience. He was the first saint who stood for religious unity and brotherhood amongst all people. In reality, he taught humanity as a religion. Kabir Saheb was impartial. He was neither attached to, nor detached from, any religious group. He proclaimed: "I am neither Hindu nor Moslem, but this body is made of five gross

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elements (earth, water, fire, air, ether), and I am the Divine who is dwelling in it." He went neither to the temple nor to the mosque. If he had used temples to preach, the Moslems would have been left out because they could not go into the temple. And if he had chosen to preach in the mosque, the Hindus would have had to remain outside. He therefore chose the market place where every-body went without hesitation. He told the people that he was neither an enemy nor friend to anyone, but that he wanted the welfare of everyone. He taught the path of simple spiritual union with God. He said it was not necessary to practice austerity in the Himalayan caves. One could practice it at home by controlling his mind and senses. He gave the essence of all holy scriptures in simple SAKHIES, which are couplets with musical rhythm. His Sakhis are so important that they are accepted as supreme testimony of profound spiritual truth.

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** GREATNESS OF GURU **

g&@ki[ k)g&@ki[ k)g&@ki[ k)g&@ki[ k)j] b>dg), ki[T) ki[T) prnim . j] b>dg), ki[T) ki[T) prnim . j] b>dg), ki[T) ki[T) prnim . j] b>dg), ki[T) ki[T) prnim . k)T n jin[ BZ>g ki[, g&@ krl[ aip smin k)T n jin[ BZ>g ki[, g&@ krl[ aip smin k)T n jin[ BZ>g ki[, g&@ krl[ aip smin k)T n jin[ BZ>g ki[, g&@ krl[ aip smin ———— guru ko kije bandagi , koti koti paranãm ;

kit na jãne bhring ko , guru karle ap samãn.

Meaning: Offer salutations and obeisances to Guru millions of times; Just as a wasp takes a worm into its nest and another wasp emerges, just so Guru makes the ordinary disciple as himself. Commentary : One has to offer obeisance to the Guru who takes the disciple on the path to God, and helps him in every way even though the disciple does not know it. The Guru imparts wisdom to him and makes him as knowledgeable as himself.

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(t(mr gyi r(v d[Kt[, k&m(t ge g&@ Xin .(t(mr gyi r(v d[Kt[, k&m(t ge g&@ Xin .(t(mr gyi r(v d[Kt[, k&m(t ge g&@ Xin .(t(mr gyi r(v d[Kt[, k&m(t ge g&@ Xin . s&m(t ge a(t li[Bt[, B(±t ge a(Bmin s&m(t ge a(t li[Bt[, B(±t ge a(Bmin s&m(t ge a(t li[Bt[, B(±t ge a(Bmin s&m(t ge a(t li[Bt[, B(±t ge a(Bmin ———— timir gayã ravi dekhate,

kumati gayi guru gyãn;

sumati gayi ati lobhate , bhakti gayi abhimãn.

Meaning: Darkness disappears when the sun arises and ignorance goes away by the Guru's wisdom; Good intellect is lost because of greed, and devotion is lost because of ego. Commentary : Just as sunrise removes darkness from the world, knowledge given by the Guru removes ignorance from the heart of a disciple. Similarly, greed abolishes wisdom, and the ego becomes an obstacle to devotion and God realization. h(r (krpi tb ji(ny[, d[ minv avtir.h(r (krpi tb ji(ny[, d[ minv avtir.h(r (krpi tb ji(ny[, d[ minv avtir.h(r (krpi tb ji(ny[, d[ minv avtir.

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g&@ (krpi tb ji(ny[g&@ (krpi tb ji(ny[g&@ (krpi tb ji(ny[g&@ (krpi tb ji(ny[, m&±t kr[ s>sir, m&±t kr[ s>sir, m&±t kr[ s>sir, m&±t kr[ s>sir———— Hari kirpã tab jãniye , de mãnav awatãr ;

Guru kirpã tab jãniye , mukta kare sansãr .

Meaning: Know that it is the grace of God, which gave you human birth; But it is the grace of the Guru, which liberates you from the cycle of birth and death. Commentary : In this human life you can attain salvation; therefore thank God that you got a human life. But you are still a victim of rebirth, therefore thank the Guru whose grace frees you from the cycle of birth and death. This is the greatness of the guru. g&@ Fi[b) (ss kipDi, sib&n (srjnhir.g&@ Fi[b) (ss kipDi, sib&n (srjnhir.g&@ Fi[b) (ss kipDi, sib&n (srjnhir.g&@ Fi[b) (ss kipDi, sib&n (srjnhir.

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s&r(t (sli pr Fi[ey[, (nks[ ¶yi[(t apirs&r(t (sli pr Fi[ey[, (nks[ ¶yi[(t apirs&r(t (sli pr Fi[ey[, (nks[ ¶yi[(t apirs&r(t (sli pr Fi[ey[, (nks[ ¶yi[(t apir———— guru dhobi sis kãpada , sabun sirjanhãr;

surati silã par dhoiye , nikase jyoti apãr.

Meaning: Guru is like a washerman and disciple is like cloth; God Himself is the soap; O Guru! Please wash my thought-waves on the stone of meditation, then unlimited light will appear. Commentary : When the Guru gives the gift of God's name to the disciple and the disciple recites it, his heart is cleansed. Thus, with the help and guidance of the Guru, the disciple reaches the destination, which is God realization. g&@ (bn Xin n Upj[, g&@ (bn (ml[ n mi[x.g&@ (bn Xin n Upj[, g&@ (bn (ml[ n mi[x.g&@ (bn Xin n Upj[, g&@ (bn (ml[ n mi[x.g&@ (bn Xin n Upj[, g&@ (bn (ml[ n mi[x. g&@ (bn lK[n sRyki[[, g&@ (bn (mT[ n di[Pg&@ (bn lK[n sRyki[[, g&@ (bn (mT[ n di[Pg&@ (bn lK[n sRyki[[, g&@ (bn (mT[ n di[Pg&@ (bn lK[n sRyki[[, g&@ (bn (mT[ n di[P————

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Guru bin gyãn na upaje,

guru bin mile na moksh;

guru bin lakhe na satyako,

guru bin mite na dosh.

Meaning: Without the Guru no one obtains spiritual knowledge or achieves salvation; Without the Guru no one can see Truth or have his doubts removed. Commentary : Importance of the Guru is mentioned in this sakhi. To achieve the higher stages on the spiritual path, and to succeed in the world, one needs guidance of the Guru all the time to overcome obstacles on the spiritual path. g&@ (bciri ±yi kr[, (s±K(h mi>(h c*k .g&@ (bciri ±yi kr[, (s±K(h mi>(h c*k .g&@ (bciri ±yi kr[, (s±K(h mi>(h c*k .g&@ (bciri ±yi kr[, (s±K(h mi>(h c*k . Biv[ Ryi[>Biv[ Ryi[>Biv[ Ryi[>Biv[ Ryi[> prbi[(Fy[, bi>s bjiy[ f*‡k prbi[(Fy[, bi>s bjiy[ f*‡k prbi[(Fy[, bi>s bjiy[ f*‡k prbi[(Fy[, bi>s bjiy[ f*‡k ————

guru bichãra kyã kare, sikkhahi mãhi chuk;

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bhãwe tyon parbodhiye, bãns bajãye phunk.

Meaning: What can the poor Guru does if the disciple has faults; He gives knowledge but it becomes useless, just as a broken flute does not produce music. Commentary : The disciple must have faith, courage, and patience on the path of God. He must try to accept discriminative spiritual knowledge from the Guru and keep it in his mind. If he does not, the Guru cannot be blamed, because the Guru can only guide, but the disciple has to walk himself. Ek S¾d g&@d[vki, tiki anºt (vcir .Ek S¾d g&@d[vki, tiki anºt (vcir .Ek S¾d g&@d[vki, tiki anºt (vcir .Ek S¾d g&@d[vki, tiki anºt (vcir . Yik[ m&(n jn p>(Dti, v[d n piv[ pir Yik[ m&(n jn p>(Dti, v[d n piv[ pir Yik[ m&(n jn p>(Dti, v[d n piv[ pir Yik[ m&(n jn p>(Dti, v[d n piv[ pir ————

ek shabda guru dev kã, takã anant bichãr;

thãke muni jan panditã, veda na pãwe pãr.

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Meaning: The one word of Sat Guru gives limitless meanings; Munis and pandits became exhausted trying to find its meaning. Vedas cannot fathom its depth. Commentary : The word of God given by Sat Guru is unfathomable. Only a humble devotee can get it. Munis and pandits, full of ego of their knowledge, cannot find it. Even the Vedas mention very little about it.

IMPARTIAL TEACHING kb)r KD[ bijirm[>, sbk) cih[ K]r .kb)r KD[ bijirm[>, sbk) cih[ K]r .kb)r KD[ bijirm[>, sbk) cih[ K]r .kb)r KD[ bijirm[>, sbk) cih[ K]r . ni kih&s[ di[At), ni kih&s[ b]r ni kih&s[ di[At), ni kih&s[ b]r ni kih&s[ di[At), ni kih&s[ b]r ni kih&s[ di[At), ni kih&s[ b]r ———— kabir khade bãzãr me, sabki chãhe khair;

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nã kãhu se dosti, nã kãhu se bair.

Meaning: kabir says: " I stand in a market place and I desire the welfare of all; I am neither related to anyone nor am I an enemy to any one. " Commentary : Kabir Saheb was above all religious conflicts, so he went neither to the temple, nor to the mosque. He chose the market place to preach, because people of all religions go there. Kabir Saheb preached the truth and wanted the welfare of all equally. pKi pK) k[ kirN[, sb jg rhi B&lin .pKi pK) k[ kirN[, sb jg rhi B&lin .pKi pK) k[ kirN[, sb jg rhi B&lin .pKi pK) k[ kirN[, sb jg rhi B&lin . (nrpK hi[yk[ h(r Bj[, si[e< sºt s(nrpK hi[yk[ h(r Bj[, si[e< sºt s(nrpK hi[yk[ h(r Bj[, si[e< sºt s(nrpK hi[yk[ h(r Bj[, si[e< sºt s&jin &jin &jin &jin ———— pakhã pakhi ke kãrane, sab jag rahã bhulãn;

nirpakh hoi ke hari bhaje, soie sant sujãn.

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Meaning: People are divided into various groups (religions) and thus the whole world is misguided; Being impartial to the worldly groups (religions), one who performs the devotion to Almighty God is the true saint. Commentary : There are many religions in the world and people stick to their favourite religions. But a saint understands that all souls are the same, and that God is dwelling in every heart. The saint recognises God in all, and remains impartial to the various religions. clt) c±k) d[Kk[, (dyi kb)ri ri[y .clt) c±k) d[Kk[, (dyi kb)ri ri[y .clt) c±k) d[Kk[, (dyi kb)ri ri[y .clt) c±k) d[Kk[, (dyi kb)ri ri[y . di[u piTnk[ b)cm[>, sib&t bci n ki[y di[u piTnk[ b)cm[>, sib&t bci n ki[y di[u piTnk[ b)cm[>, sib&t bci n ki[y di[u piTnk[ b)cm[>, sib&t bci n ki[y ———— chalti chakki dekh ke, diyã kabirã roi;

dou pãtan ke bichame, sãbut bachã na koi.

Meaning:

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Kabir says: "Looking at the millstones grinding the grains, I wept; One who is caught between the two stones, never comes out safely. Commentary : The cycle of birth and death, and all other pairs of opposites (pleasure and pain. love and hate, virtue and sin) are like millstones, and a person who is caught between them becomes figuratively crushed. Transcending the pairs of opposites attains liberation. s)lv>t sbs[ bDi, sb rtni[ k) Kin .s)lv>t sbs[ bDi, sb rtni[ k) Kin .s)lv>t sbs[ bDi, sb rtni[ k) Kin .s)lv>t sbs[ bDi, sb rtni[ k) Kin . t)n li[k k) s>pdi, rh) s)l m[> ain t)n li[k k) s>pdi, rh) s)l m[> ain t)n li[k k) s>pdi, rh) s)l m[> ain t)n li[k k) s>pdi, rh) s)l m[> ain ————

silwant sabse badã, sab ratano ki khãn;

tin lok ki sampadã, rahi sil me ãn.

Meaning:

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Whoever has good character is the greatest of all. He is the mine of all jewels; The wealth of the three worlds is merged in good character. Commentary : Without good character all other qualities are useless. When a person loses his good character he loses everything. It is very difficult to remove the spots on the character. Therefore, we have to try to keep our character spotless, and perform devotion for

���� God realization.���� aipi tj[ ai] h(r Bj[, nK (sK tj] (vkir .aipi tj[ ai] h(r Bj[, nK (sK tj] (vkir .aipi tj[ ai] h(r Bj[, nK (sK tj] (vkir .aipi tj[ ai] h(r Bj[, nK (sK tj] (vkir . sb j)vns[ (nv]<r rh[, siF& mti h] sir sb j)vns[ (nv]<r rh[, siF& mti h] sir sb j)vns[ (nv]<r rh[, siF& mti h] sir sb j)vns[ (nv]<r rh[, siF& mti h] sir ———— ãpã taje aw hari bhaje, nakh sikh taje vikãr;

sab jiwan se nirbair rahe, sãdhu matã hai sãr.

Meaning:

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Give up the pride of clan and caste and do devotion to God. Give up your faults (lust, anger, greed, etc.); Don't be an enemy to anyone. This is the basic principle of the saints. Commentary : Saints want the welfare of everyone and advise tolerant behaviour towards all. People who are full of ego, easily develop enmity towards others. Saints are free of ego and enmity. (n>dk (nyr[ ri(Ky[, ai>gn k&T) Cviy . (n>dk (nyr[ ri(Ky[, ai>gn k&T) Cviy . (n>dk (nyr[ ri(Ky[, ai>gn k&T) Cviy . (n>dk (nyr[ ri(Ky[, ai>gn k&T) Cviy . (bn& pin) (bn sib&ni, (nm<l kr[ s&Biv (bn& pin) (bn sib&ni, (nm<l kr[ s&Biv (bn& pin) (bn sib&ni, (nm<l kr[ s&Biv (bn& pin) (bn sib&ni, (nm<l kr[ s&Biv ———— nindak niyare rãkhiye, ãngan kuti chhawãi;

binu pãni bin sabunã, nirmal kare subhãw.

Meaning: Keep your critic close to you; give him shelter in your courtyard; Without soap and water he cleanses your character.

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Commentary : You get to know your faults if someone criticises you, and you will have a chance to correct them. Listen to the criticism without annoyance, because the critic is not your enemy. He is helping you to clean the rubbish from your own life. min&s jnm d&rlB h], (ml] n bir>bir .min&s jnm d&rlB h], (ml] n bir>bir .min&s jnm d&rlB h], (ml] n bir>bir .min&s jnm d&rlB h], (ml] n bir>bir . p±ki fl ji[ (gr pDi, bh&r) lig[ Dir p±ki fl ji[ (gr pDi, bh&r) lig[ Dir p±ki fl ji[ (gr pDi, bh&r) lig[ Dir p±ki fl ji[ (gr pDi, bh&r) lig[ Dir ————

mãnus janam durlabh hai, mile na bãrambãr;

pakkã phal jo gir parã, bahuri na lãge dãr.

Meaning: Human birth is difficult to obtain, and you will not get it again and again;

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Just as a ripened fallen fruit does not re-attach to the branch. Commentary : In this world human life is the best in which you have the opportunity to do good. It is difficult to get the same type of opportunity again and again. If you will not perform proper actions your karmas will prevent you from getting this chance another time. si>e< etni d)(jy[, jim[> k&T&m smiy si>e< etni d)(jy[, jim[> k&T&m smiy si>e< etni d)(jy[, jim[> k&T&m smiy si>e< etni d)(jy[, jim[> k&T&m smiy .... m]> B) B*Ki ni rh&, siF& n B*Ki jiy m]> B) B*Ki ni rh&, siF& n B*Ki jiy m]> B) B*Ki ni rh&, siF& n B*Ki jiy m]> B) B*Ki ni rh&, siF& n B*Ki jiy ————

saie itanã dijiye, jãme kutum samãi;

mai bhi bhukhã nã rahu,

sãdhu na bhukhã jãi. Meaning: God, please give me only that much which will maintain my family;

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I also will not remain hungry, nor will any sadhu go hungry. Commentary : In reality, there is no peace without satisfaction and satisfaction does not come with material wealth because the more we get the more we want. We require only enough for our daily needs. That is why the devotee is asking only for enough to maintain himself and his family, and to help others, and he remains peaceful. $Ki s&Ki Kiy k[, q>Di piN) p) .$Ki s&Ki Kiy k[, q>Di piN) p) .$Ki s&Ki Kiy k[, q>Di piN) p) .$Ki s&Ki Kiy k[, q>Di piN) p) . d[K prie c*pD), mt llcivi[ j) d[K prie c*pD), mt llcivi[ j) d[K prie c*pD), mt llcivi[ j) d[K prie c*pD), mt llcivi[ j) ————

rukhã sukhã khãike, thandã pãni pee;

dekh parãi chupadi, mat lalchão jee;

Meaning: Eat dry and simple food and drink cold water; Do not look at the buttered bread of others and long for it.

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Commentary : You have to try to live simply and be satisfied. If you try to pursue the luxurious lives of others, you will not have peace in your life. Materialism does not bring peace in life. The more a person gets the more he wants. There is no end to greed. kb)r sb jg (nF<ni Fnvºti n(h ki[y .kb)r sb jg (nF<ni Fnvºti n(h ki[y .kb)r sb jg (nF<ni Fnvºti n(h ki[y .kb)r sb jg (nF<ni Fnvºti n(h ki[y . Fnvºti si[e< ji(ny[, rim nim Fn hi[y Fnvºti si[e< ji(ny[, rim nim Fn hi[y Fnvºti si[e< ji(ny[, rim nim Fn hi[y Fnvºti si[e< ji(ny[, rim nim Fn hi[y ———— kabir sab jag nirdhanã, dhanwantã nahi koi;

dhanwantã soi jãniye, rãm nãm dhan hoi.

Meaning: Kabir says: "O brother! the whole world is poor; no one is rich; Only he is rich who has the wealth of God's name."

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Commentary : In this world people think that the person who has material wealth is prosperous, but in reality all material things are perishable and cannot be recognised as true wealth. True wealth is the name of God which is Immortal. So the person who has the wealth of God's name is really rich.

** WORDS AND ACTIONS ** kYn) m)qkYn) m)qkYn) m)qkYn) m)q) Ki>Ds), krn) (vP k) li[y .) Ki>Ds), krn) (vP k) li[y .) Ki>Ds), krn) (vP k) li[y .) Ki>Ds), krn) (vP k) li[y . kYn) Ci>(D krn) kr[, (vP t[ amZt hi[y kYn) Ci>(D krn) kr[, (vP t[ amZt hi[y kYn) Ci>(D krn) kr[, (vP t[ amZt hi[y kYn) Ci>(D krn) kr[, (vP t[ amZt hi[y ———— kathani mithi khãnd si, karani vish ki loi;

kathani chhãndi karani kare,

vish kã amrit hoi.

Meaning: Speech is sweet like sugar and actions are like poison to many; If, instead of speaking of good, one does good actions, the poison will turn into nectar.

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Commentary : It is very important to speak politely, but if a person speaks politely and performs good actions, he will be able to bring peace and bliss to all. Polite speech and ignoble actions bring problems. In reality, actions are more important than words.

mF&r vcn h] ai]P(F, kT&k vcn h] t)r .mF&r vcn h] ai]P(F, kT&k vcn h] t)r .mF&r vcn h] ai]P(F, kT&k vcn h] t)r .mF&r vcn h] ai]P(F, kT&k vcn h] t)r . ~vn oir ó] s>cr[, sil[ skl sr)r ~vn oir ó] s>cr[, sil[ skl sr)r ~vn oir ó] s>cr[, sil[ skl sr)r ~vn oir ó] s>cr[, sil[ skl sr)r ———— madhur vachan hai aushadhi,

katuk vachan hai tir;

sravan dwãr hwai sanchare, sãle sakal sarir.

Meaning: Sweet words are like good medicine, and harsh words are like arrows; Which enter through the doors of the ears, and give distress to the whole body.

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Commentary : We have to speak truth but also politely, because many problems are created by misuse of words. Problems can often be solved if we use sweet, polite and proper words suitable to the occasion. Our words also reveal what we are. m)qi sbs[ bi[(ly[, s&K upj[ ch& ai[r .m)qi sbs[ bi[(ly[, s&K upj[ ch& ai[r .m)qi sbs[ bi[(ly[, s&K upj[ ch& ai[r .m)qi sbs[ bi[(ly[, s&K upj[ ch& ai[r . bs)krn yh m>#i h], t(jy[ vcn kqi]r bs)krn yh m>#i h], t(jy[ vcn kqi]r bs)krn yh m>#i h], t(jy[ vcn kqi]r bs)krn yh m>#i h], t(jy[ vcn kqi]r ———— mithã sabse boliye, sukh upaje chahu or;

basikaran yaha mantra hai,

tajiye bachan kathor.

Meaning: Speak sweetly and politely and you will make all happy; This is just like a charm. Give up harsh words. Commentary : When you speak sweetly and politely you make many people happy. Everyone likes to listen to

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sweet and polite words. They attract people towards you, and they create happiness for all. Harsh words are improper. They hurt people and can turn them against you. Sweet words win friends. kigi kiki[ Fn hr[, ki[yl kiki[ d[y .kigi kiki[ Fn hr[, ki[yl kiki[ d[y .kigi kiki[ Fn hr[, ki[yl kiki[ d[y .kigi kiki[ Fn hr[, ki[yl kiki[ d[y . m)q[ vcn s&niyk[, jg aipni[ k(r l[y m)q[ vcn s&niyk[, jg aipni[ k(r l[y m)q[ vcn s&niyk[, jg aipni[ k(r l[y m)q[ vcn s&niyk[, jg aipni[ k(r l[y ———— kãgã kãko dhan hare, koyal kãko deya;

mithe bachan sunãi ke, jag apano kari leya.

Meaning: Does a crow steal someone's wealth, or does a nightingale give it? The nightingale only "speaks" musical words and enchants the world. Commentary : Everyone likes to listen to sweet and musical words but not to harsh words. People love the nightingale because of its sweet song, but dislike

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the crow because of its raucous noise, though they are of the same colour. Koyal is cuckoo, a black bird with sweet voice. aivt gir) Ek h], ulT) hi[t an[k .aivt gir) Ek h], ulT) hi[t an[k .aivt gir) Ek h], ulT) hi[t an[k .aivt gir) Ek h], ulT) hi[t an[k . kh[ kb)r ni ul(Ty[, rh) Ek k) Ek kh[ kb)r ni ul(Ty[, rh) Ek k) Ek kh[ kb)r ni ul(Ty[, rh) Ek k) Ek kh[ kb)r ni ul(Ty[, rh) Ek k) Ek ———— ãwat gãri ek hai, ulati hot anek;

kahe kabir nã ulatiye, rahi ek ki ek.

A verbal abuse is one, but responding to it will make many; Kabir says: "Do not respond to the abuse and it will remain one. Commentary : When someone speaks abusive words to any person, and that person responds, the quarrel will grow more and more. If you want to prevent a quarrel, do not respond to words of abuse. Keep

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calm. Don't indulge your tongue in uttering bad words. ji[ ti[ki[ kiTi bi[v], tiki[ bi[ t&m f*l .ji[ ti[ki[ kiTi bi[v], tiki[ bi[ t&m f*l .ji[ ti[ki[ kiTi bi[v], tiki[ bi[ t&m f*l .ji[ ti[ki[ kiTi bi[v], tiki[ bi[ t&m f*l . ti[ki[ f*l k[ f*l h], viki[ h] (trs*l ti[ki[ f*l k[ f*l h], viki[ h] (trs*l ti[ki[ f*l k[ f*l h], viki[ h] (trs*l ti[ki[ f*l k[ f*l h], viki[ h] (trs*l ———— jo toko kãta bowai, tãko bo tum phul;

toko phul ke phul hai, wãko hai trishul.

Meaning: When someone puts thorns on your path, you should put flowers on his; At last, you will get flowers but he will get big thorns. Commentary : If someone does wrong towards a devotee, the devotee should still continue to respond lovingly towards the wrong doer. The devotee will get

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blessings, but the wrong doer will have to endure suffering. As you sow so you reap. Who shares love will get love. Who gives troubles will get troubles.

** OPPORTUNITY ** kil kr[ si[ aij kr, aij kr[ si[ ab . kil kr[ si[ aij kr, aij kr[ si[ ab . kil kr[ si[ aij kr, aij kr[ si[ ab . kil kr[ si[ aij kr, aij kr[ si[ ab . plm[> prly hi[yg), bh&r) kri[g[ kb plm[> prly hi[yg), bh&r) kri[g[ kb plm[> prly hi[yg), bh&r) kri[g[ kb plm[> prly hi[yg), bh&r) kri[g[ kb ———— kãl kare so ãj kar, ãj kare so ab;

palme parlay hoyagi, bahuri karoge kab. Meaning: What you have to do tomorrow, do today; what you have to do today, do now; Death can strike at the next moment; then what can you do? Commentary :

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The person who puts off tills tomorrow what he should do today will, never really be successful in life. Laziness and procrastination cause loss of opportunities and failures. They destroy valuable life, and cause regrets instead. Promptness is a great virtue.

aij kh[ h(r kl Bj*‡gi, kil kh[ (fr kil.aij kh[ h(r kl Bj*‡gi, kil kh[ (fr kil.aij kh[ h(r kl Bj*‡gi, kil kh[ (fr kil.aij kh[ h(r kl Bj*‡gi, kil kh[ (fr kil. aij kilk[ krth), avsr jis) cil aij kilk[ krth), avsr jis) cil aij kilk[ krth), avsr jis) cil aij kilk[ krth), avsr jis) cil ———— ãj kahe hari kal bhajungã,

kãl kahe phir kãl;

ãj kãl ke karat hi, awasar jãsi chãl.

Meaning: Today you say that you will do devotion to God tomorrow, and tomorrow you will again say tomorrow; Saying tomorrow and tomorrow you lose the opportunity in this life. Commentary:

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We must do devotion to God now. It is not good to think of doing it when we get older. We may not reach old age, and if we did, we may not be able to do devotion due to disabilities. We will then have regrets.

aiyi h] si[ jiygi, riji r>k fk)r .aiyi h] si[ jiygi, riji r>k fk)r .aiyi h] si[ jiygi, riji r>k fk)r .aiyi h] si[ jiygi, riji r>k fk)r . ki[e (s>Gisn c(Qcli, ki[e bi>F[jit j>j)rki[e (s>Gisn c(Qcli, ki[e bi>F[jit j>j)rki[e (s>Gisn c(Qcli, ki[e bi>F[jit j>j)rki[e (s>Gisn c(Qcli, ki[e bi>F[jit j>j)r———— ãyã hai so jãyegã, rãjã rank fakir;

koi singhãsan charhi chale,

koi bãndhe jãt janjir.

Meaning: Who has come will go whether he is king, pauper or fakir; But one goes sitting on a throne and another tied in chains. Commentary :

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Life in this world is very short; Who is born will certainly die, even if he spends huge amounts of wealth to save his life. We must therefore do virtuous actions so that our departure will be safe and peaceful, and we will not go crying and regretting for our own actions. Ek (dn E[si hi[Ek (dn E[si hi[Ek (dn E[si hi[Ek (dn E[si hi[ygi, sb si[ pr[ (bCi[h& .ygi, sb si[ pr[ (bCi[h& .ygi, sb si[ pr[ (bCi[h& .ygi, sb si[ pr[ (bCi[h& . riji riNi riv r>k, sivF ±yi[> n(h hi[h& riji riNi riv r>k, sivF ±yi[> n(h hi[h& riji riNi riv r>k, sivF ±yi[> n(h hi[h& riji riNi riv r>k, sivF ±yi[> n(h hi[h& ———— ek din aisã hoyegã, sab so pare bichhohu;

rãjã rãnã rão rank, sãwadh kyon nahi hohu.

Meaning: A day will come when you will be separated from everything; Whether you are an emperor, king, landlord or pauper, why are you not awakening? Commentary : One has to depart from this world leaving everything behind. Why don't you give up

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attachment to this material world and do devotion to the supreme Lord, which will lead you to Immortality. Kabir Saheb said to "detach" and "attach" - detach from this world and attach to God. aiC[ (dn piC[ gy[, (kyi n h(r s[ h[t .aiC[ (dn piC[ gy[, (kyi n h(r s[ h[t .aiC[ (dn piC[ gy[, (kyi n h(r s[ h[t .aiC[ (dn piC[ gy[, (kyi n h(r s[ h[t . ab pCtiy[ hi[t±yi, jb (c(Dyi c&gge< K[tab pCtiy[ hi[t±yi, jb (c(Dyi c&gge< K[tab pCtiy[ hi[t±yi, jb (c(Dyi c&gge< K[tab pCtiy[ hi[t±yi, jb (c(Dyi c&gge< K[t———— ãchhe din pãchhe gaye, kiyã na hari se het;

ab pachhatãye hot kyã, chidiyã chug gai khet.

Meaning: All good days are gone, and you did not show love for God; What will you do by regretting now when the birds have eaten up the grain of the farm. Commentary :

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You have to try to make the best use of your opportunity. If you are lazy, you will lose it and then have regrets. In the same way try to make time for devotion to God when you are healthy and strong. As old age and death approach, you can do nothing. (bn rKvir[ bi(hri, (c(Dyi[> Kiyi K[t .(bn rKvir[ bi(hri, (c(Dyi[> Kiyi K[t .(bn rKvir[ bi(hri, (c(Dyi[> Kiyi K[t .(bn rKvir[ bi(hri, (c(Dyi[> Kiyi K[t . arFi prFi ubr[, carFi prFi ubr[, carFi prFi ubr[, carFi prFi ubr[, c[(t sk[ ti[ c[t [(t sk[ ti[ c[t [(t sk[ ti[ c[t [(t sk[ ti[ c[t ———— bin rakhwãre bãhirã, chidiyon khãyã khet;

ardhã paradhã ubare, cheti sake toh chet.

Meaning: Without protection the grain of the farm is being eaten up by the birds; Still, a little bit is remaining. Protect it if you can. Commentary : Oh man! Without protection from thieves (lust, anger, greed, etc.) and birds (desires), your

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farm of devotion to God is being plundered. What little remains protect it with the help of Satguru. Otherwise your life will be wasted in vain. kic) kiyi mn a(Yr, (Yrkic) kiyi mn a(Yr, (Yrkic) kiyi mn a(Yr, (Yrkic) kiyi mn a(Yr, (Yr----(Yr kim kr>t .(Yr kim kr>t .(Yr kim kr>t .(Yr kim kr>t . ¶yi[> ¶yi[> nr (nFDk (fr[, Ryi[> Ryi[> kil hs>t¶yi[> ¶yi[> nr (nFDk (fr[, Ryi[> Ryi[> kil hs>t¶yi[> ¶yi[> nr (nFDk (fr[, Ryi[> Ryi[> kil hs>t¶yi[> ¶yi[> nr (nFDk (fr[, Ryi[> Ryi[> kil hs>t———— kãchi kãya man athir, thir thir kãm karant;

jyon jyon nar nidhadak phire,

tyon tyon kãl hasant.

Meaning: The body is perishable like an unbaked clay pot, and the mind is restless; Still, man delays in worldly actions unmindful of fear. Death looks at him and laughs. Commentary : People don't care about their short life in the world. They don't do devotion to God, but remain involved in worldly affairs and get trapped by

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death. They want liberation but put themselves in bondage. piv plk k) s&(F n(h, kr[ kil ki[ sij .piv plk k) s&(F n(h, kr[ kil ki[ sij .piv plk k) s&(F n(h, kr[ kil ki[ sij .piv plk k) s&(F n(h, kr[ kil ki[ sij . kil acink mirs), ¶yi[> t)tr ki[ bij kil acink mirs), ¶yi[> t)tr ki[ bij kil acink mirs), ¶yi[> t)tr ki[ bij kil acink mirs), ¶yi[> t)tr ki[ bij ———— pãw palak ki sudhi nahi' kare kãl kã sãj;

kãl achãnak marasi, jyon titar ko bãj.

You do not know what will happen at the next moment, but you are preparing for the distant future. Death will come suddenly just as hawks pounce upon birds. Commentary : People try to secure their future by collecting wealth through many proper or improper actions. They do not prepare themselves to overcome the cycle of birth and death. At last, death overtakes

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them and they lose their opportunity to gain liberation. k(l kil ttkil h], b&ri kri[ (j(n ki[e .k(l kil ttkil h], b&ri kri[ (j(n ki[e .k(l kil ttkil h], b&ri kri[ (j(n ki[e .k(l kil ttkil h], b&ri kri[ (j(n ki[e . an bi[v] li[hi di(hn[, bi[v] si[ l&nti hi[ean bi[v] li[hi di(hn[, bi[v] si[ l&nti hi[ean bi[v] li[hi di(hn[, bi[v] si[ l&nti hi[ean bi[v] li[hi di(hn[, bi[v] si[ l&nti hi[e ———— kali kãl tat kãl hai, burã karo jini koi;

an bowai lohã dãhine, bowai su lunatã hoi.

In this Iron age you get quick results. Don't do anything wrong; Whatever you sow, the same you will reap. Commentary : Every action has its equal and opposite reaction. If one does wrong, he does not have to wait long to get the results of his actions. As a farmer who sows wheat or corn in the farm reaps the same. Therefore every one must try to sow good actions, to get good results.

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mil) aivt d[Kkmil) aivt d[Kkmil) aivt d[Kkmil) aivt d[Kk[, k(lyn kr) p&kir .[, k(lyn kr) p&kir .[, k(lyn kr) p&kir .[, k(lyn kr) p&kir . f*l[ f*l[ c(n (ly[, kil hmir) bir f*l[ f*l[ c(n (ly[, kil hmir) bir f*l[ f*l[ c(n (ly[, kil hmir) bir f*l[ f*l[ c(n (ly[, kil hmir) bir ———— mãli ãwat dekhake, kaliyan kari pukãr;

phule phule chun liye, kãl hamãri bãr.

Seeing the gardener coming, the flower buds started to lament; Today he plucks the blossoms and tomorrow it will be our turn. Commentary : Every mature person knows that one day he has to leave this world. Everyone, without exception, goes through the same process. Death is like a gardener waiting to pluck the mature flowers. Therefore live wisely so that you do not have to lament later. Attain God realization and liberation in this life.

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miT) kh[ k&>Bir s[, t* ±yi @>F[ mi[(h .miT) kh[ k&>Bir s[, t* ±yi @>F[ mi[(h .miT) kh[ k&>Bir s[, t* ±yi @>F[ mi[(h .miT) kh[ k&>Bir s[, t* ±yi @>F[ mi[(h . Ek (dn E[si aiy[gi, m]> @>F*>g) ti[(h Ek (dn E[si aiy[gi, m]> @>F*>g) ti[(h Ek (dn E[si aiy[gi, m]> @>F*>g) ti[(h Ek (dn E[si aiy[gi, m]> @>F*>g) ti[(h ———— mãti kahe kumbhãr se, tu kyã rundhe mohi;

ek din aisã ãyegã, mai rundhungi tohi.

The earth says to the potter; "Why are you trampling on me now? One day will come when I will trample on you". Commentary : At death every person will have to mix with the earth. We must therefore not be proud of the body. We must be humble and kind, and try to learn from everything. We have to be careful about our actions because what we will sow that is what we shall reap. What you do to others will return to you.

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kb)r gv< n k)(jy[, r>k n h(sy[ ki[y .kb)r gv< n k)(jy[, r>k n h(sy[ ki[y .kb)r gv< n k)(jy[, r>k n h(sy[ ki[y .kb)r gv< n k)(jy[, r>k n h(sy[ ki[y . ajh& niv sm&>d m[>, ni jin[ ±yi hi[y ajh& niv sm&>d m[>, ni jin[ ±yi hi[y ajh& niv sm&>d m[>, ni jin[ ±yi hi[y ajh& niv sm&>d m[>, ni jin[ ±yi hi[y ———— kabir garva na kijiye, rank na hasiye koi;

ajahu nãw samund me, nã jãne kyã hoi.

Kabir Saheb says: "Do not be proud (of your wealth) and do not laugh at any pauper; Your boat is still in the ocean, and you do not know what will happen". Commentary : People are very proud of their power and wealth, and some, unsympathetically, laugh at the poor. Kabir says that you are also in the "boat" of this world and the same poverty can befall you. It is thus foolish to be proud or to laugh at the less fortunate.

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** WHERE IS HE? ** GT m[ri si>e<yi>, s*n) s[j n ki[y .GT m[ri si>e<yi>, s*n) s[j n ki[y .GT m[ri si>e<yi>, s*n) s[j n ki[y .GT m[ri si>e<yi>, s*n) s[j n ki[y . b(lhir) GT tis& k), ji GT prgT hi[y b(lhir) GT tis& k), ji GT prgT hi[y b(lhir) GT tis& k), ji GT prgT hi[y b(lhir) GT tis& k), ji GT prgT hi[y ———— ghat ghat merã sãiyãn; suni sej na koi;

balihãri ghat tãsu ki, jã ghat paragat hoi.

My Lord is dwelling in each and every heart; not a single place is empty; But that heart is great where God manifests His qualities. Commentary : Though God is Omnipresent, and dwells in every heart, he is great who realizes God in his own heart and demonstrates divine qualities. That is why people bow down to such a person with respect. Such a person becomes a saint.

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kAt*r) k&>Dl) bs[, mZg Q*>Q[ bn mi>(h .kAt*r) k&>Dl) bs[, mZg Q*>Q[ bn mi>(h .kAt*r) k&>Dl) bs[, mZg Q*>Q[ bn mi>(h .kAt*r) k&>Dl) bs[, mZg Q*>Q[ bn mi>(h . E[s[ G(T G(T rim h], d&(nyi d[K] ni(h E[s[ G(T G(T rim h], d&(nyi d[K] ni(h E[s[ G(T G(T rim h], d&(nyi d[K] ni(h E[s[ G(T G(T rim h], d&(nyi d[K] ni(h ———— kasturi kundali basai, mrig dhundhe ban mãhi;

aise ghati ghati rãm hai, duniyã dekhai nãhi.

Musk is in the navel of the musk deer, but the deer searches for its fragrance everywhere in the forest; In the same way, God dwells in every heart, but people search for Him elsewhere, and do not find Him. Commentary : Though the bliss of God's love is in the human heart, because of ignorance, people do not know it, and they search for bliss in worldly things. Instead of bliss, they get disappointment. One

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should realise that God is dwelling in every heart. And service to humanity is service to God. ssssih[b t[r) si(hb), sb GT rh) smiy .ih[b t[r) si(hb), sb GT rh) smiy .ih[b t[r) si(hb), sb GT rh) smiy .ih[b t[r) si(hb), sb GT rh) smiy . ¶yi[> m[h[>d) k[ pitm[>, lil) lK) n jiy ¶yi[> m[h[>d) k[ pitm[>, lil) lK) n jiy ¶yi[> m[h[>d) k[ pitm[>, lil) lK) n jiy ¶yi[> m[h[>d) k[ pitm[>, lil) lK) n jiy ———— sãheb teri sãhibi, sab ghat rahi samãi;

jyon mehendi ke pãt me, lãli lakhi na jãi.

O Almighty! Your power dwells in every heart but is invisible; Just as the red colour resides in the green mehendi leaves and is invisible. Commentary : To get the red colour from the mehendi leaves one has to grind them into a fine paste and apply it on the hands. When the paste dries and the hands are washed, the red colour appears. In the same way one has to grind (cleanse) his mind by meditation to realize God.

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pivk $p) si>eyi>, sb GT rhi smie .pivk $p) si>eyi>, sb GT rhi smie .pivk $p) si>eyi>, sb GT rhi smie .pivk $p) si>eyi>, sb GT rhi smie . (ct ckmk lig[ n(h, tit[ b&(z b&(z jie (ct ckmk lig[ n(h, tit[ b&(z b&(z jie (ct ckmk lig[ n(h, tit[ b&(z b&(z jie (ct ckmk lig[ n(h, tit[ b&(z b&(z jie ———— pãwak rupi sãiyãn, sab ghat rahã samãi;

chit chakmak lãge nahi, tãte bujhi bhjhi jãi.

God is like fire dwelling in each and every heart; But because the flint stone does not spark in the heart, it does not give light. Commentary : It is well known that the light of God shines in every heart, but a person does not realize it, because without sparking of the flint stone it does not appear. The sparking is the yearning for God realization, and the flint stone is initiation by Sadguru.

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** SUPREME UNION ** lil) m[r[ lilk), (jt d[K*> (tt lil .lil) m[r[ lilk), (jt d[K*> (tt lil .lil) m[r[ lilk), (jt d[K*> (tt lil .lil) m[r[ lilk), (jt d[K*> (tt lil . lil) d[Kn m]> ge<, m>] B) hi[ glil) d[Kn m]> ge<, m>] B) hi[ glil) d[Kn m]> ge<, m>] B) hi[ glil) d[Kn m]> ge<, m>] B) hi[ ge< lil e< lil e< lil e< lil ———— lãli mere lãl ki, jit dekhu tit lãl;

lãli dekhan mai gaie, mai bhi ho gaie lãl.

The redness (illumination) of my beloved (is every where); where ever I look there is red; When I went to see the redness I also became red (illuminated). Commentary: When a devotee realizes God, he sees illumination of God all over the world. He also merges into God's love in such a way that all the differences between him and God disappears. He

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turns into a part and parcel of God. He realizes (sees) only God and nothing else. (jn Q*>Qi (tn pieyi, g(hr[ pin) p]q .(jn Q*>Qi (tn pieyi, g(hr[ pin) p]q .(jn Q*>Qi (tn pieyi, g(hr[ pin) p]q .(jn Q*>Qi (tn pieyi, g(hr[ pin) p]q . m]> bi[r) D*bn Dr), rh) (knir[ b]q m]> bi[r) D*bn Dr), rh) (knir[ b]q m]> bi[r) D*bn Dr), rh) (knir[ b]q m]> bi[r) D*bn Dr), rh) (knir[ b]q ———— jin dhundhã tin pãyiyã, gahire pãni paith;

mai bauri duban dari, rahi kinãre baith.

Those who searched by diving into the deep water, found; I foolishly feared drowning and remained seated on the shore. Commentary : One who wants to get some pearls has to dive deeply into the ocean. The person who will fear drowning will not get anything. In the same way, he who wants God realization has to dive deeply in meditation, and merge completely into God's love.

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h[rt h[rt h[ sK), rHi kb)r h[rie .h[rt h[rt h[ sK), rHi kb)r h[rie .h[rt h[rt h[ sK), rHi kb)r h[rie .h[rt h[rt h[ sK), rHi kb)r h[rie . b&>d smin) sm&>dm[>, si[ kt h[r) jie b&>d smin) sm&>dm[>, si[ kt h[r) jie b&>d smin) sm&>dm[>, si[ kt h[r) jie b&>d smin) sm&>dm[>, si[ kt h[r) jie ———— herat herat he sakhi, rahyã kabir herãi;

bund samãni samund me, so kat heri jãi.

Kabir says: "Searching over and over, O my friend! I lost myself in Him; As when the drop mixes with the ocean, where can one search for it? Commentary : Kabir Saheb says: "I went searching for God, but when I found Him then I knew that I was in Him. There was no difference between Him and me. I merged in Him just as a drop mixes with the ocean and then only the ocean remains".

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This is the experience of a God realised devotee. He never feels that God is far away from him. He sees that God is dwelling in His whole creation. This whole creation is exists because of God. b&>d smin) sm&>dm[>, jint h] sb ki[e . b&>d smin) sm&>dm[>, jint h] sb ki[e . b&>d smin) sm&>dm[>, jint h] sb ki[e . b&>d smin) sm&>dm[>, jint h] sb ki[e . sm&>d smini b>&dm[>, b*z[ (brli ki[e sm&>d smini b>&dm[>, b*z[ (brli ki[e sm&>d smini b>&dm[>, b*z[ (brli ki[e sm&>d smini b>&dm[>, b*z[ (brli ki[e ———— bund samãni samund me, jãnat hai sab koi;

samund samãnã bund me, jãne biralã koi.

When a drop merges into the ocean, everyone understands it; But when the ocean merges into the drop, seldom does one understand it. Commentary : It is very simple to understand that a devotee merges into God, but it is difficult to accept that God merges into a devotee. Reality is the union of God and devotee and all differences are lost. This

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state is rarely found. God dwells in the heart of a devotee as an ocean merged into a drop. At this stage the devotee never feels seperation from God. As he realizes that “ God dwells in me.” n]ni a>tr aiv t*, n]n zi‡(p ti[(h l[U .n]ni a>tr aiv t*, n]n zi‡(p ti[(h l[U .n]ni a>tr aiv t*, n]n zi‡(p ti[(h l[U .n]ni a>tr aiv t*, n]n zi‡(p ti[(h l[U . ni m]> d[K&‡ ai]r ki[, ni ti[(h d[Kn d[U ni m]> d[K&‡ ai]r ki[, ni ti[(h d[Kn d[U ni m]> d[K&‡ ai]r ki[, ni ti[(h d[Kn d[U ni m]> d[K&‡ ai]r ki[, ni ti[(h d[Kn d[U ———— nainã antar ãw tu, nain jhãpi tohi leu;

nã mai dekhu aur ko, nã tohi dekhan deu.

O my Beloved! Come into my eyes; I will take you in and close them; Then, neither will I see anyone else, nor will I allow anyone to see you. Commentary : Eyes are like doors, and images enter through them to the "heart". The lover of God wants to realize His beauty in his heart. He prays : " O my Beloved! Please enter into my heart and I will

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close the "door". I will then see you all the time. And never I will be seperate from you" The devotee invites God to enter in his eyes. His eyes are waiting for the Darshan of God. n]ni[ k) k(r ki[qr), p&tl) pl>g (bCie .n]ni[ k) k(r ki[qr), p&tl) pl>g (bCie .n]ni[ k) k(r ki[qr), p&tl) pl>g (bCie .n]ni[ k) k(r ki[qr), p&tl) pl>g (bCie . plkiplkiplkiplki[ k) (ck Di(rk[, (py ki[ (lyi (rzie [ k) (ck Di(rk[, (py ki[ (lyi (rzie [ k) (ck Di(rk[, (py ki[ (lyi (rzie [ k) (ck Di(rk[, (py ki[ (lyi (rzie ———— naino ki kari kothari, putali palang bichhãi;

palako ki chik darike, piya ko liyã rijhãi.

Kabir Saheb says: "I made my eyes into a bridal room and the pupils into a bridal bed; I pulled down the curtains of the eyelids and pleased my Beloved. Commentary : The Beloved, God, is so unique that to please Him the devotee has to have a special love for Him. The devotee has to offer his or her devotion in the same way that a very faithful bride gives

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her love and devotion to her husband. Deep love exist between the devotee and God. cl) ji[ p&tl) li]n k) Yih (s>F& ki l[n .cl) ji[ p&tl) li]n k) Yih (s>F& ki l[n .cl) ji[ p&tl) li]n k) Yih (s>F& ki l[n .cl) ji[ p&tl) li]n k) Yih (s>F& ki l[n . aip&(h g(l pin) Be<, ul(T kh[ ki[ b]n aip&(h g(l pin) Be<, ul(T kh[ ki[ b]n aip&(h g(l pin) Be<, ul(T kh[ ki[ b]n aip&(h g(l pin) Be<, ul(T kh[ ki[ b]n ———— chali jo putali launki, thãh sindhu kã len;

apuhi gali pãni bhai, ulati kahe ko bain.

A doll of salt entered the ocean to find its depth; It dissolved and turned into salty water. Who will return to tell the depth. Commentary : God is like an ocean. When a seeker wants to find His depth and enters into the region of God, he himself merges into God. Thus duality, which is necessary to give a report, does not exist. He

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can thus say nothing about His depth because that is indescribable. (js mrn[ s[ jg Dr[, m[r[ mn ain>d .(js mrn[ s[ jg Dr[, m[r[ mn ain>d .(js mrn[ s[ jg Dr[, m[r[ mn ain>d .(js mrn[ s[ jg Dr[, m[r[ mn ain>d . kb m(rhi]> kb piehi]>, p*rn prmin>d kb m(rhi]> kb piehi]>, p*rn prmin>d kb m(rhi]> kb piehi]>, p*rn prmin>d kb m(rhi]> kb piehi]>, p*rn prmin>d ———— jis marane se jag darai, mere man ãnand;

kab marihau kab pãihau, puran parmãnand.

The whole world fears death, but death will be full of bliss for me; I am waiting for death which will merge me into absolute bliss. Commentary : The person whose preparation is not complete has fear of death, but if he had prepared himself perfectly, he will have no fear. Perfect

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preparation is necessary to get the best result in the test of life. When one is prepared then he longs for bliss in union with God.

** LOVE ** akY kakY kakY kakY khin) phin) phin) phin) p\\\\ [mk), kht kh) n jie .[mk), kht kh) n jie .[mk), kht kh) n jie .[mk), kht kh) n jie . g*‡g[ k[r) srkri, Kiy ai]r m&skie g*‡g[ k[r) srkri, Kiy ai]r m&skie g*‡g[ k[r) srkri, Kiy ai]r m&skie g*‡g[ k[r) srkri, Kiy ai]r m&skie ———— akath kahãni prem ki, kahat kahi na jai;

gunge keri sarkarã, khãya aur muskãi.

The story of God's love is indescribable. No description is befitting; Its experience is just like that of a dumb person tasting candy. He smiles but cannot describe it. Commentary :

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To describe the experience of God’s love is impossible. One can understand it only when he experiences it. No amount of description can make one experience something. Who has enjoyed the nectar of God’s love becomes permanently intoxicated. pi[Y) p(Q p(Q jg m&vi, p>(Dt Byi n ki[y .pi[Y) p(Q p(Q jg m&vi, p>(Dt Byi n ki[y .pi[Y) p(Q p(Q jg m&vi, p>(Dt Byi n ki[y .pi[Y) p(Q p(Q jg m&vi, p>(Dt Byi n ki[y . Ek] aiKr pEk] aiKr pEk] aiKr pEk] aiKr p\\\\ [mki, pQ[ si[ p>(Dt hi[y [mki, pQ[ si[ p>(Dt hi[y [mki, pQ[ si[ p>(Dt hi[y [mki, pQ[ si[ p>(Dt hi[y ———— pothi parhi parhi jag muvã, pandit bhayã na koi;

ekai ãkhar prem kã, parhe so pandit hoi.

Having read many scriptures, people died without realization; One who reads only the one word "Love" becomes realized. Commentary : Knowledge of various scriptures cannot give a person realization. His pride of learning becomes

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an obstacle on the path of realization. Only a devotee who is humble, has a loving heart, and is dedicated, can achive realization. God realization transcends the mind and intellect; scriptures don't. pppp\\\\ [m n biD) n)pj[, p[m n biD) n)pj[, p[m n biD) n)pj[, p[m n biD) n)pj[, p\\\\ [m n hiT (bkie .[m n hiT (bkie .[m n hiT (bkie .[m n hiT (bkie . riji prji (js @c[, s)s d[y l[ jie riji prji (js @c[, s)s d[y l[ jie riji prji (js @c[, s)s d[y l[ jie riji prji (js @c[, s)s d[y l[ jie ———— prem na bãdi nipje, prem na hãt bikãi;

raja parja jis ruche, sees deyi le jai.

Love is not grown in the field, and it is not sold in the market; But a king or a pauper who likes it, offers his head to obtain it. Commentary : In the region of love there is no difference between king or pauper. Who wants to get love

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has to give up his ego first; all other wealth has no value in that region. Love is a spiritual and not a material thing. pppp\\\\ [m gl) a(t si>kr), tim[> di[u n smie .[m gl) a(t si>kr), tim[> di[u n smie .[m gl) a(t si>kr), tim[> di[u n smie .[m gl) a(t si>kr), tim[> di[u n smie . jb m[> jb m[> jb m[> jb m[> Yi tb h(r n(h, ab h(r h[ m[> ni(h> Yi tb h(r n(h, ab h(r h[ m[> ni(h> Yi tb h(r n(h, ab h(r h[ m[> ni(h> Yi tb h(r n(h, ab h(r h[ m[> ni(h> ———— prem gali ati sãnkari, tãme dou na samãi;

jab mai thã tab hari nahi, ab hari hai mai nãhi.

The street of love is very narrow; two cannot pass through it at the same time; When I was, there was no God; now there is God, but I am not. Commentary : To attain perfect love. one has to give up his ego, which is the biggest obstacle on the path of

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God's love. When the ego disappears, God appears. As long as the ego is there, God will not show his presence. The devotee must give up his ego to realize God. t* t* krti t* Byi, m&zm[> rh) n h*‡ .t* t* krti t* Byi, m&zm[> rh) n h*‡ .t* t* krti t* Byi, m&zm[> rh) n h*‡ .t* t* krti t* Byi, m&zm[> rh) n h*‡ . bir) f[r) b(l ge, (jt d[K*‡ (tt t* bir) f[r) b(l ge, (jt d[K*‡ (tt t* bir) f[r) b(l ge, (jt d[K*‡ (tt t* bir) f[r) b(l ge, (jt d[K*‡ (tt t* ———— tu tu karatã tu bhayã, mujhme rahi na hu;

bãri pheri bali gaie, jit dekhu tit tu.

Oh God! By reciting your name all the time I merged in you and my ego disappeared; My troubles of transmigration disappeared. Now, wherever I look I see you. Commentary : The recitation of God's name leads the devotee to God. He reaches the state of union with God,

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and his cycle of rebirths disappears, just as a drop of water mixes with the ocean and its separation disappears. pppp\\\\ [m) Q*‡Qt m] (f@‡, p[[m) Q*‡Qt m] (f@‡, p[[m) Q*‡Qt m] (f@‡, p[[m) Q*‡Qt m] (f@‡, p[\\\\m) n (m(lyi ki[e .m) n (m(lyi ki[e .m) n (m(lyi ki[e .m) n (m(lyi ki[e . pppp\\\\ [m) ki[ p[m) ki[ p[m) ki[ p[m) ki[ p\\\\ [m) (ml[, tb sb (bP amZt hi[e [m) (ml[, tb sb (bP amZt hi[e [m) (ml[, tb sb (bP amZt hi[e [m) (ml[, tb sb (bP amZt hi[e ———— premi dhundat mai phiru, premi na miliyã koi;

premi ko premi mile, tab sab bish amrit hoi.

I wandered in search of a true lover but did not find any; When a lover meets another lover, then all poison turns into nectar. Commentary : True lovers of God are rarely found, but when they come together they rejoice, and the nectar of

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love over-flows. This also helps other seekers to receive it, and then nothing remains as poison but only as nectar of love. rim rsiyn prim rsiyn prim rsiyn prim rsiyn p\\\\ [m rs p)vt a(Fk rsil .[m rs p)vt a(Fk rsil .[m rs p)vt a(Fk rsil .[m rs p)vt a(Fk rsil . kb)r p)vn d&l<B h], mi>g[ s)s klil kb)r p)vn d&l<B h], mi>g[ s)s klil kb)r p)vn d&l<B h], mi>g[ s)s klil kb)r p)vn d&l<B h], mi>g[ s)s klil ———— rãm rasãin prem ras, pivat adhik rasãl;

kabir pivan durlabh hai, mãnge sis kalãl.

The very powerful drug of God is nectar of love, which is very sweet; But it is difficult to obtain, because the seller asks for your head as its price. Commentary : No one can enter the region of God with his head on his shoulder i.e. with his ego. Only the

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humble devotee can drink the nectar of God's love. One has to surrendercompletely to God to become a perfect devotee and to meet him. (pyi cih[ p(pyi cih[ p(pyi cih[ p(pyi cih[ p\\\\ [m rs, riKi cih[ min .[m rs, riKi cih[ min .[m rs, riKi cih[ min .[m rs, riKi cih[ min . di[u KD`g ekdi[u KD`g ekdi[u KD`g ekdi[u KD`g ek Àyin m[, d[Ki s&ni n kin Àyin m[, d[Ki s&ni n kin Àyin m[, d[Ki s&ni n kin Àyin m[, d[Ki s&ni n kin ———— piyã chãhe prem ras, rakhã chãhe mãn;

dou khadga ek miyãn me, dekhã sunã na kãn.

One wants to drink the nectar of God's love and also likes to keep his own pride; I have never seen or heard that two swords are kept in one sheath. Commentary : It is not possible to drink the nectar of God's love and still keep your pride, because pride will

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not allow you to merge into God's love and "lose" your identity. Only when you surrender your ego, you can enjoy the nectar of God's love. kb)r pkb)r pkb)r pkb)r p\\\\ [m n ci(Kyi, ci(K n (lyi siv .[m n ci(Kyi, ci(K n (lyi siv .[m n ci(Kyi, ci(K n (lyi siv .[m n ci(Kyi, ci(K n (lyi siv . s*n[ Grki pih&ni, ¶yi>[ aiv[ Ryi>[ jiv s*n[ Grki pih&ni, ¶yi>[ aiv[ Ryi>[ jiv s*n[ Grki pih&ni, ¶yi>[ aiv[ Ryi>[ jiv s*n[ Grki pih&ni, ¶yi>[ aiv[ Ryi>[ jiv ———— kabir prem na chãkhiyã, chãkhi na liyã sãw;

sune ghar kã pahunã, jyon ãwe tyon jãw.

Kabir says: "He who has not experienced the love of God and has not tasted the nectar of love; Has lost his visit just as a guest comes to an empty house and departs." Commentary :

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Kabir says that the purpose of life is to do devotion and to experience God's love. If one does not perform devotion, he wastes his life. For that person the whole world is just like an empty house where his visit has no meaning, and from where he departs with regret and disappointment. sr(t Q[k&l) l[j li], mn (nt Qi[lnhir .sr(t Q[k&l) l[j li], mn (nt Qi[lnhir .sr(t Q[k&l) l[j li], mn (nt Qi[lnhir .sr(t Q[k&l) l[j li], mn (nt Qi[lnhir . kml k&vi m[> pkml k&vi m[> pkml k&vi m[> pkml k&vi m[> p\\\\ [m rs, p)v] bir>bir [m rs, p)v] bir>bir [m rs, p)v] bir>bir [m rs, p)v] bir>bir ———— surati dhekuli lej lau, man nit dholan hãr;

kamal kuwã me prem ras, piwai bãrambãr. Meditation is the lever, love is the rope and the mind is the man for drawing the water; The thousand petalled lotus is the well, and Divine Love is the water. The devotee drinks that water again and again. Commentary :

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The place of the thousand petalled lotus, in meditation, is full of God's love. The devotee plunges in that well and meditates there ardently, and drinks the nectar of God's love. Experiences the state of bliss and like to drink that nectar again and again.

** YEARNING ** n]ni n)zr lieyi, rht bh] (ns jim .n]ni n)zr lieyi, rht bh] (ns jim .n]ni n)zr lieyi, rht bh] (ns jim .n]ni n)zr lieyi, rht bh] (ns jim . pp)hi ¶yi[> p)v p)v kr[, kbh& (mlh&g[ rim pp)hi ¶yi[> p)v p)v kr[, kbh& (mlh&g[ rim pp)hi ¶yi[> p)v p)v kr[, kbh& (mlh&g[ rim pp)hi ¶yi[> p)v p)v kr[, kbh& (mlh&g[ rim ———— nainã nijhar laiyã, rahat bahai nis jãm;

papihã jyon piw piw kare, kabahu milahuge rãm.

Tears flow from my eyes just as water falling from a water-wheel day and night. I constantly call my Beloved like a papiha (a Indian bird which constantly call "piw-piw") "Oh, Lord, when will you come to me?"

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Commentary : The devotee has constant yearning for God and feels pangs of separation from Him. He cries and, without taking care of his body, waits for his Beloved Lord, and utters His name all the time. a>br k&>ji k&r(ryi, gr(j Br[ sb til .a>br k&>ji k&r(ryi, gr(j Br[ sb til .a>br k&>ji k&r(ryi, gr(j Br[ sb til .a>br k&>ji k&r(ryi, gr(j Br[ sb til . (jnt[ gi[(v>d (bC&r[, (tnki ki]n hvil (jnt[ gi[(v>d (bC&r[, (tnki ki]n hvil (jnt[ gi[(v>d (bC&r[, (tnki ki]n hvil (jnt[ gi[(v>d (bC&r[, (tnki ki]n hvil ———— ambar kunjã kurariyã, garji bhare sab tãl;

jin te govind bichhure, tin kã kaun haãal.

The cry of the kunja bird, separated from its mate, makes the clouds thunder and cry showers to fill many ponds; If a mere bird suffers so much sorrow, how much more will not the devotee who is separated from God?

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Commentary : The lamentable cries of the separated kunja bird make the clouds, figuratively and poetically, cry in showers. But the sorrow of separation of the devotee from God remains unmatched. eseseses tn ki d)vi k$>, bit) m[Ãy& j)v . tn ki d)vi k$>, bit) m[Ãy& j)v . tn ki d)vi k$>, bit) m[Ãy& j)v . tn ki d)vi k$>, bit) m[Ãy& j)v . li[h) s)>ci[ t[l ¶yi[>, kb m&K d[K* p)v li[h) s)>ci[ t[l ¶yi[>, kb m&K d[K* p)v li[h) s)>ci[ t[l ¶yi[>, kb m&K d[K* p)v li[h) s)>ci[ t[l ¶yi[>, kb m&K d[K* p)v ———— is tan kã diwa karau, bãti melyu jiw;

lohi sincho tel jyon, kab mukh dekhu piw. I make my body into a lamp and my breath into a wick; I make my blood into oil in this lamp and patiently wait to see my Lover's face. Commentary :

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The soul is waiting to realize God and surrenders itself completely to God. When a lady is separated from her beloved, she waits patiently, with lamp in her hands, so that she can see his face when he returns. In the same way a devotee waits for God realization using his body as the lamp. h‡s) h‡s) k>t n pieyi, (jn piyi (tn ri[y .h‡s) h‡s) k>t n pieyi, (jn piyi (tn ri[y .h‡s) h‡s) k>t n pieyi, (jn piyi (tn ri[y .h‡s) h‡s) k>t n pieyi, (jn piyi (tn ri[y . ji[ hi‡s) h) h(r (ml[, ti[ ki]n di[hi(gn hi[y ji[ hi‡s) h) h(r (ml[, ti[ ki]n di[hi(gn hi[y ji[ hi‡s) h) h(r (ml[, ti[ ki]n di[hi(gn hi[y ji[ hi‡s) h) h(r (ml[, ti[ ki]n di[hi(gn hi[y ———— hansi hansi kant na paiyã, jin pãyã tin roi;

jo hãnsi hi hari mile, toh kaun dohãgin hoi.

No one realises his Beloved (God) by laughing (enjoying worldly pleasures). Those who did, did so only after feeling pangs of separation; If one can realize God while involved in worldly enjoyments, then who will be unfortunate.

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Commentary : For the realization of God it is necessary to feel pangs of separation from Him. Without it, the person who is involved in the objects of senses, and being attached to the worldly pleasures will not be able to become God realized.

** DEVOTION ** BI±t (ns]n) m&I±tk), s>t cQ[ sb Fie .BI±t (ns]n) m&I±tk), s>t cQ[ sb Fie .BI±t (ns]n) m&I±tk), s>t cQ[ sb Fie .BI±t (ns]n) m&I±tk), s>t cQ[ sb Fie . (jn (jn mn ails (kyi, jnm jnm p(Ctie (jn (jn mn ails (kyi, jnm jnm p(Ctie (jn (jn mn ails (kyi, jnm jnm p(Ctie (jn (jn mn ails (kyi, jnm jnm p(Ctie ———— bhakti nisaini mukti ki, sant charhe sab dhãi;

jin jin man ãlas kiyã, janam janam pachhitãi.

Devotion is the ladder of salvation; all saints climbed it with great love and enthusiasm; Those who were lazy remained repenting and regretting for many births. Commentary :

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The purpose of human birth is to get salvation. Therefore every one should try to do devotion and make the best use of this life's opportunity. otherwise, one will repent, and he has to take many incarnations to get salvation. p*ri sih[b s[ey[, sb (v(F p*ri hi[y p*ri sih[b s[ey[, sb (v(F p*ri hi[y p*ri sih[b s[ey[, sb (v(F p*ri hi[y p*ri sih[b s[ey[, sb (v(F p*ri hi[y ———— ai[C[ n[h lgiyk[, m*lh& aiv[ Ki[y ai[C[ n[h lgiyk[, m*lh& aiv[ Ki[y ai[C[ n[h lgiyk[, m*lh& aiv[ Ki[y ai[C[ n[h lgiyk[, m*lh& aiv[ Ki[y ———— purã sãheb seiye, sab vidhi purã hoi;

ochhe neh lagãy ke, mulahu ãwai khoi.

Do devotion to the Supreme Lord who is Absolute; By devotion to the other deities you will lose your capital (this birth). Commentary :

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In business, people invest to make profit. By unwise investment they can lose their capital. In the same way, if a person does devotion to, or worships, other beings or deities, he can lose his life and get nothing. Mature judgement and spiritual discrimination are needed to ensure the right path. kim) çi[F) lilc), ens[ BI±t n hi[y .kim) çi[F) lilc), ens[ BI±t n hi[y .kim) çi[F) lilc), ens[ BI±t n hi[y .kim) çi[F) lilc), ens[ BI±t n hi[y . BI±t krBI±t krBI±t krBI±t kr[ ki[e s*rmi, ji(t vrN k&l Ki[y [ ki[e s*rmi, ji(t vrN k&l Ki[y [ ki[e s*rmi, ji(t vrN k&l Ki[y [ ki[e s*rmi, ji(t vrN k&l Ki[y ———— kãmi krodhi lãlachi, inase bhakti na hoi;

bhakti karai koi suramã, jãti varan kul khoi.

Lustful, angry, and greedy people cannot do devotion; Only a brave person without pride for his clan or caste can do devotion. Commentary :

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The mind of lustful, angry and greedy people cannot be concentrated because of passions. Devotion requires concentration. There are five states of mind: insane, stupid, restless, concentrated and controlled. The first two can't do devotion, the third has difficulty, the fourth can, and the fifth unites with God. jb l(g BI±t skimti, tb l(g (nrfl s[v .jb l(g BI±t skimti, tb l(g (nrfl s[v .jb l(g BI±t skimti, tb l(g (nrfl s[v .jb l(g BI±t skimti, tb l(g (nrfl s[v . kh[ kb)r v[ ±yi[> (ml[, (nhkim) (njd[v kh[ kb)r v[ ±yi[> (ml[, (nhkim) (njd[v kh[ kb)r v[ ±yi[> (ml[, (nhkim) (njd[v kh[ kb)r v[ ±yi[> (ml[, (nhkim) (njd[v ———— jab lagi bhakti sakãmatã, tab lagi nirphal seo;

kahai kabir ve kyon mile, nihkãmi nij deo.

As long as devotion is full of worldly desires, it is meaningless for realization; Kabir says: "How can one realize the Supreme Lord who is above desires?" Commentary :

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Devotion with worldly desires cannot lead the devotee to God realization. Only the devotion with renunciation of desires can lead to such a realization. A person cannot serve two masters at the same time. If he wants to satisfy his sensual tastes, he will not be able to satisfy God. jb l(g niti ji(t ki, tb l(g BI±t n hijb l(g niti ji(t ki, tb l(g BI±t n hijb l(g niti ji(t ki, tb l(g BI±t n hijb l(g niti ji(t ki, tb l(g BI±t n hi[e .[e .[e .[e . niti ti[D] h(r Bj], B±t khiv] si[e niti ti[D] h(r Bj], B±t khiv] si[e niti ti[D] h(r Bj], B±t khiv] si[e niti ti[D] h(r Bj], B±t khiv] si[e ———— jab lagi nãtã jati kã, tab lagi bhakti na hoi;

nãtã todai hari bhajai, bhakta kahãwai soi.

As long as one has attatchment and ego with caste and creed, he cannot do devotion; When he gives up ego of caste and creed and performs devotion, then he becomes a true devotee.

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Commentary : As darkness and light cannot stay together, similarly, ego and devotion cannot stay together. That is why a person has to give up his ego (pride) of high caste, creed and dogma before God will accept him as a devotee. jl ¶yi[> ¼yiri miCl), li[B) ¼yiri dim .jl ¶yi[> ¼yiri miCl), li[B) ¼yiri dim .jl ¶yi[> ¼yiri miCl), li[B) ¼yiri dim .jl ¶yi[> ¼yiri miCl), li[B) ¼yiri dim . miti ¼yiri bilki, BI±t ¼yiri rim miti ¼yiri bilki, BI±t ¼yiri rim miti ¼yiri bilki, BI±t ¼yiri rim miti ¼yiri bilki, BI±t ¼yiri rim ———— jal jyoun pyãrã mãchhali, lobhi pyãrã dãm;

mãtã pyãrã bãlakã, bhakti pyãrã rãm.

Just as a fish loves water and a greedy person loves wealth; Or as a mother loves her child, just so God loves his devotee. Commentary :

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Only devotees can enter into the kingdom of God. God makes the devotee pure by his devotion. He loves the devotee just as the mother loves her child. But the devotee has to dedicate everything to God, as a child entrusts everything to his mother, before God will shower His grace on him. Bg(t oir a(t si>kri, rie< dsv[ Big .Bg(t oir a(t si>kri, rie< dsv[ Big .Bg(t oir a(t si>kri, rie< dsv[ Big .Bg(t oir a(t si>kri, rie< dsv[ Big . mn ti[ m]>gl ó] rhi, k]s[ aiv] jiy mn ti[ m]>gl ó] rhi, k]s[ aiv] jiy mn ti[ m]>gl ó] rhi, k]s[ aiv] jiy mn ti[ m]>gl ó] rhi, k]s[ aiv] jiy ———— bhagati dwãr ati sãnkarã, rai dasave bhãg;

man toh maingal hwai rahã, kaise ãwe jãya.

The door of devotion is very narrow, ten times smaller than the mustard seed; When the mind is behaving like an intoxicated elephant, how can it pass through it? Commentary :

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On the path of devotion, humility is most important. There can be no devotion without humility. If the mind is occupied by ego, then it becomes like an intoxicated elephant, and it cannot walk on the very delicate path of devotion. kb)r s)p sm&>d k), rT] (pyis (pyis kb)r s)p sm&>d k), rT] (pyis (pyis kb)r s)p sm&>d k), rT] (pyis (pyis kb)r s)p sm&>d k), rT] (pyis (pyis .... ai]r b&>d ki[ ni gh], Avi(t b&>d k) ais ai]r b&>d ki[ ni gh], Avi(t b&>d k) ais ai]r b&>d ki[ ni gh], Avi(t b&>d k) ais ai]r b&>d ki[ ni gh], Avi(t b&>d k) ais ———— kabir seep samund ki, ratai piyãs piyãs;

aur bund ko nã gahai, swãti bund ki ãs.

A thirsty oyster in the ocean calls thirst, thirst, but does not want the ocean water; Opening its mouth, it calls for the pure water drops falling from the sky. Commentary :

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The devotee does not want to be involved in the pleasure of worldly objects, because they can give pleasure initially but suffering in the end. He waits for the state of perfect bliss. We must rely on God alone; not on the world. kb)r F(n t[ s&>dr), jiyi siF* p*t .kb)r F(n t[ s&>dr), jiyi siF* p*t .kb)r F(n t[ s&>dr), jiyi siF* p*t .kb)r F(n t[ s&>dr), jiyi siF* p*t . rim s&(mr) (nB<y Byi, sb jg gyi (np*t rim s&(mr) (nB<y Byi, sb jg gyi (np*t rim s&(mr) (nB<y Byi, sb jg gyi (np*t rim s&(mr) (nB<y Byi, sb jg gyi (np*t ———— kabir dhani te sundari, jãyã sãdhu put;

rãm sumari nirbhai bhayã, sab jag gayã niput.

Kabir says: "that lady is a great mother who bears a saint as a son; He becomes fearless with the devotion of God. Compared to her the whole world is barren". Commentary :

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When a saint takes birth in the world, he makes that clan great where he was born. He himself gets greatness with the devotion of the Supreme, and his mother also gets fame. He becomes free from the fear of the cycle of birth and death, and shares his fearlessness with others. kb)r k&_ii rim ki, m&(tyi m[ri niu .kb)r k&_ii rim ki, m&(tyi m[ri niu .kb)r k&_ii rim ki, m&(tyi m[ri niu .kb)r k&_ii rim ki, m&(tyi m[ri niu . gl[ rimk) j[vr), (jt K[c] (tt jiu gl[ rimk) j[vr), (jt K[c] (tt jiu gl[ rimk) j[vr), (jt K[c] (tt jiu gl[ rimk) j[vr), (jt K[c] (tt jiu ———— kabir kuttã rãm kã, mutiyã merã nãu;

gale rãm ki jewari, jit khechai tit jãu.

Kabir says: "I am the faithful dog of God. My name is Moti (pearl) He put the collar of His name around my neck. Wherever He pulls, I follow". Commentary :

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Kabir Saheb teaches the way of complete surrender for the devotee. Just as a loyal dog follows it's master and accepts whatever his master gives him, similarly, the devotee follows the will of God, and does not worry about anything. God takes care of the devotee. kb)r t* kih[kb)r t* kih[kb)r t* kih[kb)r t* kih[ Dr[, (srpr (srjnhir . Dr[, (srpr (srjnhir . Dr[, (srpr (srjnhir . Dr[, (srpr (srjnhir . hiY) cQkr Di[(ly[, k&k&r B*‡k[ hjir hiY) cQkr Di[(ly[, k&k&r B*‡k[ hjir hiY) cQkr Di[(ly[, k&k&r B*‡k[ hjir hiY) cQkr Di[(ly[, k&k&r B*‡k[ hjir ———— kabir tu kãhe dare, sir par sirjan hãr;

hãthi charhi kar doliye, kukar bhuke hajãr. Kabir says: "O soul! Why are you afraid? God is your protector; If you are riding on an elephant, what harm can the barking dogs do?" Commentary :

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O devotee! Don't be afraid of the comments of worldly people. They are just like barking dogs. Their noise will not harm you. Keep your patience. God is with you. You will reach the high state with the help of Satguru under God's protection.

** RECOLLECTION ** kb)r s(mrn sir h], ai]r skl j>jil .kb)r s(mrn sir h], ai]r skl j>jil .kb)r s(mrn sir h], ai]r skl j>jil .kb)r s(mrn sir h], ai]r skl j>jil . ai(d a>t sb si[(Fyi, d&(tyi d[Ki[ kil ai(d a>t sb si[(Fyi, d&(tyi d[Ki[ kil ai(d a>t sb si[(Fyi, d&(tyi d[Ki[ kil ai(d a>t sb si[(Fyi, d&(tyi d[Ki[ kil ———— kabir sumiran sãr hai, aur sakal janjãl;

adi ant sab sodhiyã, dutiyã dekho kãl.

Kabir says: "The recollection of God's name is the essence of all essences, and other methods of devotion are just useless;

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Searching from the beginning to the end I discovered that other methods lead to trouble". Commentary : The best way to do devotion is to recite God's name. Though there are other methods, they start with Štrouble and lead to trouble. When the devotee wants to come out of them he is already trapped in them. t_i (tlk (th& li[km[>, s_inim (nj sir .t_i (tlk (th& li[km[>, s_inim (nj sir .t_i (tlk (th& li[km[>, s_inim (nj sir .t_i (tlk (th& li[km[>, s_inim (nj sir . jn kb)r mAtk (dyi, Si[Bi agm apir jn kb)r mAtk (dyi, Si[Bi agm apir jn kb)r mAtk (dyi, Si[Bi agm apir jn kb)r mAtk (dyi, Si[Bi agm apir ———— tat tilak tihu lok me, satnãm nij sãr;

jan kabir mastak diyã, shobhã agam apãr.

Kabir Saheb says: "The essence of God's name which is the "Sat Nam" is the greatest in the three worlds; I place it on my forehead, and it gives me matchless beauty."

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Commentary : People put on the mark of sandalwood paste on their foreheads, but Kabir Saheb says that, instead of putting the mark of sandalwood paste, one has to accept the greatness of God's name on his head. It is the greatest of all, and it leads the devotee to salvation. l[n[ki[ h(r nim h], d[n[ ki[ aÒidin .l[n[ki[ h(r nim h], d[n[ ki[ aÒidin .l[n[ki[ h(r nim h], d[n[ ki[ aÒidin .l[n[ki[ h(r nim h], d[n[ ki[ aÒidin . trn[ ki[ aiF)nti, D*bn ki[ a(Bmin trn[ ki[ aiF)nti, D*bn ki[ a(Bmin trn[ ki[ aiF)nti, D*bn ki[ a(Bmin trn[ ki[ aiF)nti, D*bn ki[ a(Bmin ———— lene ko hari nãm hai, dene ko annadãn,

tarane ko ãdhinatã, duban ko abhimãn.

In this world the only thing to take is the name of God and the only thing to give is food; The only thing to liberate us is humble devotion, and the only thing to drown us is egotism.

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Commentary : Only a humble person can walk on the path of devotion and get liberation from this worldly ocean. An egotistic person never gets liberation. If you want liberation, be humble. Devotion leads you to salvation and egotism to bondage. d&Km[> s&(mrn sb kr[, s&Km[> kr[ n ki[e .d&Km[> s&(mrn sb kr[, s&Km[> kr[ n ki[e .d&Km[> s&(mrn sb kr[, s&Km[> kr[ n ki[e .d&Km[> s&(mrn sb kr[, s&Km[> kr[ n ki[e . ji[ s&Km[> s&(mrn kr[, ti[ d&K kih[ ki[ hi[e ji[ s&Km[> s&(mrn kr[, ti[ d&K kih[ ki[ hi[e ji[ s&Km[> s&(mrn kr[, ti[ d&K kih[ ki[ hi[e ji[ s&Km[> s&(mrn kr[, ti[ d&K kih[ ki[ hi[e ———— dukh me sumiran sab karai,

sukh me karai na koi;

jo sukh me sumiran karai,

(to) dukh kãhe ko hoi.

All pray to God when they suffer, but not when they enjoy pleasures;

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If they prayed to Him at the time of pleasure, why should they have to suffer? Commentary : By praying to God one can remove his sufferings. Sincere and unselfish prayer removes present sufferings and prevents future ones. It is therefore, better to pray at the time of pleasure also God cannot be bribed. mili ti[ krm[> (fr[, j)B (fr[ m&K mi(h .mili ti[ krm[> (fr[, j)B (fr[ m&K mi(h .mili ti[ krm[> (fr[, j)B (fr[ m&K mi(h .mili ti[ krm[> (fr[, j)B (fr[ m&K mi(h . mn&vi ti[ dh& (d(s (fr[, si[ ti[mn&vi ti[ dh& (d(s (fr[, si[ ti[mn&vi ti[ dh& (d(s (fr[, si[ ti[mn&vi ti[ dh& (d(s (fr[, si[ ti[ s(mrn ni(h s(mrn ni(h s(mrn ni(h s(mrn ni(h ———— mãlã toh kar me phire, jibh phire mukh mãhi;

manuwã toh dahu dis phire, so toh sumiran nãhi.

When the rosary is moving in the hand, and the tongue in the mouth;

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And when the mind is wandering all around, then that is not sumiran or recollection of God's name. Commentary : Many people do sumiran or pray by moving beads of the rosary in their hands, and at the same time they talk of worldly things. Their mind remains restless. They move the rosary to make a show of their devotion. Real sumiran is recollection of God's name, charged by the Guru, with the concentration of the mind. mili f[rt j&g gyi, gyi n mnki f[r .mili f[rt j&g gyi, gyi n mnki f[r .mili f[rt j&g gyi, gyi n mnki f[r .mili f[rt j&g gyi, gyi n mnki f[r . krki mnki Di(r d[, mnki mnki f[r krki mnki Di(r d[, mnki mnki f[r krki mnki Di(r d[, mnki mnki f[r krki mnki Di(r d[, mnki mnki f[r ———— mãlã pherat jug gayã, gayã na man kã pher;

karkã mankã dari de, mankã mankã pher.

Ages have gone while moving the rosary in the hand but roaming of the mind has not gone;

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Therefore give up the bead from your hand and make your mind the bead and turn it with the name of God. Commentary : A rosary helps in sumiran for counting, but presence of mind is necessary. If the mind is not there, then movement of the rosary is useless. It is just like a chain moving on the wheel of a machine. For sumiran one has to make the rosary of his mind. mili ti[ h] kiq k), usm[> Dilimili ti[ h] kiq k), usm[> Dilimili ti[ h] kiq k), usm[> Dilimili ti[ h] kiq k), usm[> Dili s*t . s*t . s*t . s*t . mili (bcir) ±yi kr[, jpn[ vili kp*t mili (bcir) ±yi kr[, jpn[ vili kp*t mili (bcir) ±yi kr[, jpn[ vili kp*t mili (bcir) ±yi kr[, jpn[ vili kp*t ———— mãlã toh hai kãth ki, usame dãlã sut;

mãlã bichãri kyã kare, japane wãlã kaput.

Rosary is made of wooden beads, which are strung on a thread;

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What can the poor mala (rosary) do if the person using it is unworthy? Commentary : If someone moves a mala honestly for concentration of the mind using God's name with every bead, then the mala is useful, otherwise the mala made of sandal wood, or of glass, or of any other material and thread, is useless. It depends on the person who is using it. kb)r s*ti ±yi kr[, ji(g n jp[ m&ri(r .kb)r s*ti ±yi kr[, ji(g n jp[ m&ri(r .kb)r s*ti ±yi kr[, ji(g n jp[ m&ri(r .kb)r s*ti ±yi kr[, ji(g n jp[ m&ri(r . Ek (dn E[si si[vni, li>b[ pi‡v psi(r Ek (dn E[si si[vni, li>b[ pi‡v psi(r Ek (dn E[si si[vni, li>b[ pi‡v psi(r Ek (dn E[si si[vni, li>b[ pi‡v psi(r ———— kabir sutã kyã kare, jagi na jape murãri;

ek din aisã sowanã, lãmbe pãw pasãri.

85

Kabir says: "O man! What are you doing sleeping in ignorance? Why don't you wake up and recite the name of God? One day you will have to sleep with your arms and legs outstretched, and you will never awaken." Commentary : If a person does not recite the name of God, there is no difference between his waking and sleeping. The sleep of ignorance will lead him to bondage, and at last he will depart from the world regretting. kYi k)rtn k(l (vS[, Bi] sigr k) niv .kYi k)rtn k(l (vS[, Bi] sigr k) niv .kYi k)rtn k(l (vS[, Bi] sigr k) niv .kYi k)rtn k(l (vS[, Bi] sigr k) niv . kh[ kb)r jn trn ki[, ni(h ai]r upiv kh[ kb)r jn trn ki[, ni(h ai]r upiv kh[ kb)r jn trn ki[, ni(h ai]r upiv kh[ kb)r jn trn ki[, ni(h ai]r upiv ———— kathã kirtan kali vishai, bhow sãgar ki nãw;

kahe kabir jan taran ko, nãhi awr upãw.

86

In this iron age, religious gathering and chanting of God's name is the boat to cross the ocean; Kabir Saheb says that there are no other means to liberation for the common people in this world. Commentary : In this age people do not have time to do austerity. They cannot pray to God all the time, so the best way for them is to gather to pray and to chant God's name. This is a simple path for them to attain salvation.

** MIND ** skli[ d&rm(t d*r k@, aµCi jnm bniv .skli[ d&rm(t d*r k@, aµCi jnm bniv .skli[ d&rm(t d*r k@, aµCi jnm bniv .skli[ d&rm(t d*r k@, aµCi jnm bniv . kig gvn g(t Ci>(D k[, h>s gvn c(l aiv kig gvn g(t Ci>(D k[, h>s gvn c(l aiv kig gvn g(t Ci>(D k[, h>s gvn c(l aiv kig gvn g(t Ci>(D k[, h>s gvn c(l aiv ———— sakalo durmati dur karu, achhã janam banãw;

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kãg gawan gati chhãdike, hansa gawan chali ãw.

Oh brothers! Remove your wicked thoughts and make your life bright (good); Give up the behaviour of crows and come to me in the manner of swans. Commentary : Those who want to do devotion to God, must give up bad behaviour which is like that of crows (which eat carrion). Accept the path of discrimination as the mythological swan which drinks milk (good) and rejects water (evil). p(hl[ yh mn kig Yi, krti j)vn Git .p(hl[ yh mn kig Yi, krti j)vn Git .p(hl[ yh mn kig Yi, krti j)vn Git .p(hl[ yh mn kig Yi, krti j)vn Git . ab ti[ mn h>si Byi, mi[t) c&g c&g Kit ab ti[ mn h>si Byi, mi[t) c&g c&g Kit ab ti[ mn h>si Byi, mi[t) c&g c&g Kit ab ti[ mn h>si Byi, mi[t) c&g c&g Kit ———— pahale yaha man kãg thã, karatã jiwan ghãt;

ab toh man hansã bhayã, moti chug chug khãt.

88

At first the mind was just like a crow and was involved in violent actions; Now the mind become like a swan and picks up and eats the pearls. Commentary : When my mind was involved in the fullfilment of desires, it was going in many wrong directions. But by the grace of Guru, my mind became pure. It gave up the desires of worldly pleasures and, being peaceful, now it eats the pearls of perfect bliss. tn vi[(ht mn kig h], lK ji[jn u(D jie .tn vi[(ht mn kig h], lK ji[jn u(D jie .tn vi[(ht mn kig h], lK ji[jn u(D jie .tn vi[(ht mn kig h], lK ji[jn u(D jie . kbh& d(dyi agm bh[, kbh& ggn smie kbh& d(dyi agm bh[, kbh& ggn smie kbh& d(dyi agm bh[, kbh& ggn smie kbh& d(dyi agm bh[, kbh& ggn smie ———— tan bohit man kãg hai, lakh jojan udi jãi;

kabahu dariyã agam bahe, kabahu gagan samãi.

89

The body is like a ship and the mind is like a bird which can fly far away; Sometimes it flies far away in the ocean, sometimes high in the sky, and in a moment returns to the ship (body). Commentary : The mind wanders (flies) far away and in different directions. It becomes tired and returns to the body because it has no other resting place. When the mind is controlled, its energy can be used beneficially for spiritual growth. mn mt>g min[mn mt>g min[mn mt>g min[mn mt>g min[ n(h, cl[ s&r(t k[ siY . n(h, cl[ s&r(t k[ siY . n(h, cl[ s&r(t k[ siY . n(h, cl[ s&r(t k[ siY . mhivt (bciri ±yi kr[, a>k&S ni(h hiY mhivt (bciri ±yi kr[, a>k&S ni(h hiY mhivt (bciri ±yi kr[, a>k&S ni(h hiY mhivt (bciri ±yi kr[, a>k&S ni(h hiY ———— man matang mãne nahi, chale surati ke sãth;

mahãvat bichãra kyã kare, ankush nãhi hãth.

90

Mind is like an intoxicated elephant. It follows the thought waves all the time; What can the poor elephant driver do, if he does not have a driving hook in his hand. Commentary : As an elephant driver (mahout) needs a pointed iron hook to control the elephant all the time, just so a devotee must have the hook of discriminative spiritual knowledge to control the mind. Guru gives that discriminative knowledge to the disciple. mn k[ hir[ hir h], mn k[ j)t[ j)t .mn k[ hir[ hir h], mn k[ j)t[ j)t .mn k[ hir[ hir h], mn k[ j)t[ j)t .mn k[ hir[ hir h], mn k[ j)t[ j)t . prmitm ki[ piey[, mnh) k[ prt)t prmitm ki[ piey[, mnh) k[ prt)t prmitm ki[ piey[, mnh) k[ prt)t prmitm ki[ piey[, mnh) k[ prt)t ———— man ke hãre hãr hai, man ke jite jit;

parmãtam ko pãiye, manahi ke partit.

91

A person defeated by his mind is really defeated, and who conquers his mind is really victorious; One can realize God with the frim faith of a conquered mind. Commentary : When the mind is under control, it will not follow sense objects, but will follow the path of God (the path of devotion), and this will lead the devotee to realization. With faith it will remove all sufferings. (Absolute peace comes through the controlled mind.) F)r F)r r[ mni, F)r[ sb k&C hi[e .F)r F)r r[ mni, F)r[ sb k&C hi[e .F)r F)r r[ mni, F)r[ sb k&C hi[e .F)r F)r r[ mni, F)r[ sb k&C hi[e . mil) s)>c[ si] Gdi, (rt& aiv[ fl hi[e mil) s)>c[ si] Gdi, (rt& aiv[ fl hi[e mil) s)>c[ si] Gdi, (rt& aiv[ fl hi[e mil) s)>c[ si] Gdi, (rt& aiv[ fl hi[e ———— dhire dhire re manã, dhire sab kuch hoi;

mãli sinche sau ghadã, ritu ãwe phal hoi.

92

O mind! Be patient. Everthing comes with patience; Although the gardener waters the plants hundreds of times, they bloom only when their season comes. Commentary : On the path of devotion we have to remain patient all the time. Hurry and speed disturb the mind's equilibrium. Everything in this world takes time to be completed. Therefore don't become impatient or discouraged. mn k[ mt[ n ci(ly[, mn h] p±kimn k[ mt[ n ci(ly[, mn h] p±kimn k[ mt[ n ci(ly[, mn h] p±kimn k[ mt[ n ci(ly[, mn h] p±ki d*t . d*t . d*t . d*t . l[ bi[r[ Bi] Fir m[>, jiy hiY s[ C*T l[ bi[r[ Bi] Fir m[>, jiy hiY s[ C*T l[ bi[r[ Bi] Fir m[>, jiy hiY s[ C*T l[ bi[r[ Bi] Fir m[>, jiy hiY s[ C*T ———— man ke mate na chãliye, man hai pakkã dut;

le bore bhow dhãr me, jãya hãth se chhut.

93

Don't follow the path of the mind; it is a perfect devil; It will drown you in the miserable world by getting out of your control. Commentary : The mind, full of passion, leads a person to wrong actions. It is not good for a devotee to follow the mind. He has to try to control the mind by using discriminative knowledge given by his Guru. He can thus protect himself from drowning in the world of transmigration and misery. drsn krni c(hy[, ti[ drpn mlt[ r(hy[ .drsn krni c(hy[, ti[ drpn mlt[ r(hy[ .drsn krni c(hy[, ti[ drpn mlt[ r(hy[ .drsn krni c(hy[, ti[ drpn mlt[ r(hy[ . drpn m[> lg ge kie, ti[ drs khi‡ t[ pie drpn m[> lg ge kie, ti[ drs khi‡ t[ pie drpn m[> lg ge kie, ti[ drs khi‡ t[ pie drpn m[> lg ge kie, ti[ drs khi‡ t[ pie ———— darsan karnã chahiye, toh darpan malate rahiye;

darpan me lag gaie kãie, toh daras kahãn te pãie.

94

If you want to see your face, you have to clean the mirror; If there is dirt on the mirror then how can you see your face? Commentary : For Self realization it is very essential to clean the heart by removing all doubts which are just like dust on the mirror. For the realization of God within, the devotee must have firm faith and discriminative spiritual knowledge to be free from the illusions of the mind. ñdyi B)tr airs), m&K d[Ki n(h jie .ñdyi B)tr airs), m&K d[Ki n(h jie .ñdyi B)tr airs), m&K d[Ki n(h jie .ñdyi B)tr airs), m&K d[Ki n(h jie . m&K ti[ tb(h d[(K hi], jb (dlk) d&(vFi jie m&K ti[ tb(h d[(K hi], jb (dlk) d&(vFi jie m&K ti[ tb(h d[(K hi], jb (dlk) d&(vFi jie m&K ti[ tb(h d[(K hi], jb (dlk) d&(vFi jie ———— hridayã bhitar ãrasi, mukh dekhã nahi jãi;

mukh to tabahi dekhiho, jab dil ki dubidhã jãi

95

There is a mirror in the heart, but you don't see your face in it. You will see your face only when you remove the doubts from the heart. Commentary : As long as doubts occupy your mind and heart, you cannot get realization. Doubts can be removed only by the discriminative spiritual knowledge of the Guru. The disciple has to ask the Guru to remove all his doubts, and to develop true faith in his heart. kb)rkb)rkb)rkb)r mn (nm<l Byi, j]s[ g>gi n)r . mn (nm<l Byi, j]s[ g>gi n)r . mn (nm<l Byi, j]s[ g>gi n)r . mn (nm<l Byi, j]s[ g>gi n)r . p)C[ ligi h(r (fr[, kht kb)r kb)r p)C[ ligi h(r (fr[, kht kb)r kb)r p)C[ ligi h(r (fr[, kht kb)r kb)r p)C[ ligi h(r (fr[, kht kb)r kb)r ———— kabir man nirmal bhayã, jaise gangã nir;

pichhe lãgã hari phire, kahat kabir kabir.

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Kabir says: "When the mind becomes pure (calm and without doubts) as the water of the upper Ganges is pure; Then God follows the devotee at every step, calling his name - kabir, kabir." Commentary : When the mind becomes free from all worldly desires and merges in God, then the devotee realizes God within himself. He then lives with God. Wherever he goes, God goes with him, because he does not feel separated from God.

** WORLD ** yh E[si s>sir h], j]si s[ml f*l .yh E[si s>sir h], j]si s[ml f*l .yh E[si s>sir h], j]si s[ml f*l .yh E[si s>sir h], j]si s[ml f*l . (dn ds k[ Äyi]hir ki[, z*q[ r>(g n B*l (dn ds k[ Äyi]hir ki[, z*q[ r>(g n B*l (dn ds k[ Äyi]hir ki[, z*q[ r>(g n B*l (dn ds k[ Äyi]hir ki[, z*q[ r>(g n B*l ———— yaha aisã sansãr hai, jaisã semal phul;

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din das ke vyouhãr ko, jhute rangi na bhul.

The world is just like the flower of the semal (silk-cotton) tree; Its pretty colour is for a few days. Don't forget its deceiving nature. Commentary : The semal flower is very pretty and when the bird is attracted, expecting sweet nectar, it is disappointed, only to find it filled with cotton. Remember the world is used for a short while. Don't become absorbed in its false " colours ". kijl k[r) ki[qr), t]si yh s>sir .kijl k[r) ki[qr), t]si yh s>sir .kijl k[r) ki[qr), t]si yh s>sir .kijl k[r) ki[qr), t]si yh s>sir . b(lhir) vi disk), p](q k[ (nksn hir b(lhir) vi disk), p](q k[ (nksn hir b(lhir) vi disk), p](q k[ (nksn hir b(lhir) vi disk), p](q k[ (nksn hir ———— kãjal keri kothari, taisã yaha sansãr; balihãri wã dãs ki, paithi ke niksan hãr.

98

The world is like a coal cellar and nobody comes out of it unsoiled; Kabir says: "That devotee is great who comes out of it unsoiled. Commentary : Whoever comes into the world becomes involved in the worldly desires, actions and passions, and gets his heart soiled. But whose heart is full of devotion to God remains clean, because he is protected by the mask of devotion. mi[r ti[r k) j[vr), b(l b>Fi s>sir .mi[r ti[r k) j[vr), b(l b>Fi s>sir .mi[r ti[r k) j[vr), b(l b>Fi s>sir .mi[r ti[r k) j[vr), b(l b>Fi s>sir . kis) k>D&vi s&t k(kis) k>D&vi s&t k(kis) k>D&vi s&t k(kis) k>D&vi s&t k(lt, dizn bir>bir lt, dizn bir>bir lt, dizn bir>bir lt, dizn bir>bir ———— mor tor ki jewari, bali bandhã sansãr;

kãsi kanduwã sut kalit, dajhan bãrambãr.

99

The world is tied with the rope of "mine" and "thine" just like a goat going to be slaughtered. The relations torture like the sword-grass, and the person burns in the fire of attachment. Commentary : Thoughts of mine and thine create the attachments for the person trapped in them. Then the soul wanders in the cycle of birth and death and feels burning pain. Only non-attachment can give a person liberation. (j(h Gr siF& n p*(jy[, h(r k) s[vi ni(h .(j(h Gr siF& n p*(jy[, h(r k) s[vi ni(h .(j(h Gr siF& n p*(jy[, h(r k) s[vi ni(h .(j(h Gr siF& n p*(jy[, h(r k) s[vi ni(h . t[ Gr mrGT si(rK[, B*t bs] (tn mi>(h t[ Gr mrGT si(rK[, B*t bs] (tn mi>(h t[ Gr mrGT si(rK[, B*t bs] (tn mi>(h t[ Gr mrGT si(rK[, B*t bs] (tn mi>(h ———— jihi ghar sadhu na pujiye, hari ki sevã nãhi;

te ghar marghat sãrikhe, bhut basai tin mãhi.

100

That house where a saint does not receive respect and hospitality, and where no one does devotion to God; That house is like a cremation ground, and only ghosts live there. Commentary : The duty of a house holder is to serve the saints and to do devotion to the Supreme Lord. This makes his home holy and his heart pure. He thus washes out effects of bad actions and gets the grace of God. The test of the greatness of a person is devotion to God. d[h Fr[ ki d>D, sb kih& ki[ hi[e .d[h Fr[ ki d>D, sb kih& ki[ hi[e .d[h Fr[ ki d>D, sb kih& ki[ hi[e .d[h Fr[ ki d>D, sb kih& ki[ hi[e . Xin) Bi[g[ Xin s[, m*rK Bi[g[ ri[e Xin) Bi[g[ Xin s[, m*rK Bi[g[ ri[e Xin) Bi[g[ Xin s[, m*rK Bi[g[ ri[e Xin) Bi[g[ Xin s[, m*rK Bi[g[ ri[e ———— deha dhare kã dand, sab kãhu ko hoi;

gyãni bhogai gyãn se, murakh bhogai roi.

101

With the body, there is suffering for everyone; A saint accepts that suffering with knowledge, but an ignorant person cries out with it. Commentary : When understanding develops about creation, and how the Law of karma operates, it gives tolerance to physical suffering. This is the difference between a saint who understands and accepts, and the average person who does not, and thus suffers. b]rig) (brkt Bli, (grh) (c_i udir .b]rig) (brkt Bli, (grh) (c_i udir .b]rig) (brkt Bli, (grh) (c_i udir .b]rig) (brkt Bli, (grh) (c_i udir . d&e c&ki r)ti d&e c&ki r)ti d&e c&ki r)ti d&e c&ki r)ti pD], tik& vi n pir pD], tik& vi n pir pD], tik& vi n pir pD], tik& vi n pir ———— bairãgi birkat bhalã, girahi chitt udãr;

dui chukã ritã padai, taku wãr na pãr.

102

Kabir say: "A renunciate must live with detachment and the householder must live with a generous heart; If both will give up these qualities it will be a limitless loss." Commentary : This is the advice of Kabir Saheb for the renunicate and the householder to maintain the balance of living on the devotional path. If a renunciate becomes attached and a householder becomes miserly, both will spoil devotion. j[si Bi[jn Kiey[, t]si (h mn hi[e .j[si Bi[jn Kiey[, t]si (h mn hi[e .j[si Bi[jn Kiey[, t]si (h mn hi[e .j[si Bi[jn Kiey[, t]si (h mn hi[e . j]si pin) p)(jy[, t]s) bin) hi[e j]si pin) p)(jy[, t]s) bin) hi[e j]si pin) p)(jy[, t]s) bin) hi[e j]si pin) p)(jy[, t]s) bin) hi[e ———— jaisã bhojan khãiye, taisã hi man hoi;

jaisã pani pijiye, taisi bãni hoi.

103

The type of food you eat determines the type of mind you'll have; Similarly, the type of drink you take determines the type of words you'll speak. Commentary : Because eating and drinking play a great part in human lives, every person has to be careful about them. Eating violent (killed) types of food produces a violent mind. Similarly, intoxicating drinks produce their own type of speech. p*t (pyiri[ (pt(h ki[,gi[h(r ligi Fie .p*t (pyiri[ (pt(h ki[,gi[h(r ligi Fie .p*t (pyiri[ (pt(h ki[,gi[h(r ligi Fie .p*t (pyiri[ (pt(h ki[,gi[h(r ligi Fie . li[B (mqie hiY d[, aip&(h gyi l&kie li[B (mqie hiY d[, aip&(h gyi l&kie li[B (mqie hiY d[, aip&(h gyi l&kie li[B (mqie hiY d[, aip&(h gyi l&kie ———— put piyãro pitahi ko, gohari lãgã dhãi;

lobh mithãi hãthi de, apuhi gayã lukãi.

104

The son (soul) wants to embrace the father (God) with love. He calls and runs towards his father; But the father places some attractive sweets into his son's hands, and hides himself. Commentary : The soul, because of it's nature, loves God and wants to meet Him. On the path he faces temptations (sweets of worldly pleasures) which become obstacles for God realization. Therefore, a devotee must try to avoid those pleasures which distract him from the goal. t&m j(n jini[ yh g)t h], yh (nj bt&m j(n jini[ yh g)t h], yh (nj bt&m j(n jini[ yh g)t h], yh (nj bt&m j(n jini[ yh g)t h], yh (nj b\\\\M (vcir .M (vcir .M (vcir .M (vcir . k[vl k(h sm&zieyk[vl k(h sm&zieyk[vl k(h sm&zieyk[vl k(h sm&zieyi, aitm Xin sir i, aitm Xin sir i, aitm Xin sir i, aitm Xin sir ———— tum jani jãno yaha geet hai,

yaha nij brahm vichãr;

keval kahi samujhaiyã, ãtam gyãn sãr.

105

This is not a song as you think. This is knowledge of the Supreme dwelling in your self. I only explain with words, but it is the essence of knowledge of the Supreme Being. Commentary : Kabir Saheb did not write songs for entertainment as many other poets did, but his poetry is full of wisdom of the Supreme Being. He explained that God and the soul are one. Thus the knowledge of the soul is knowledge of God. khti h*‡ k(h jit h*‡, kh& bjivt Qi[l .khti h*‡ k(h jit h*‡, kh& bjivt Qi[l .khti h*‡ k(h jit h*‡, kh& bjivt Qi[l .khti h*‡ k(h jit h*‡, kh& bjivt Qi[l . Avisi Kil) jit h], t)n li[k ki mi[l Avisi Kil) jit h], t)n li[k ki mi[l Avisi Kil) jit h], t)n li[k ki mi[l Avisi Kil) jit h], t)n li[k ki mi[l ———— kahatã hun kahi jãt hun, kahu bajãwat dhol;

swãsã khãli jãt hai, tin lok kã mol.

106

I am saying again and again and with the beating of drums; Your breaths, more valuable than the three worlds, and wasted in vain. Commentary : Kabir Saheb says that the main purpose of life is to do devotion and get salvation, but people do not pay attention to his advice. He spoke loudly and instructed everyone to take the name of God because the breath (life) is most valuable. In life, not death, is salvation.

INDEX achhe din pachhe gaye. —— 34 aj kahe hari kal bhajunga. —— 31 akath kahani prem ki —— 54 ambar kunja kuraliya. —— 65 apa taje au hari bhaje —— 18

107

awat gari ek hai —— 28 aya hai so jayega —— 32

bairagi birkat bhala —— 103 bhagati dwar ati sankara —— 74 bhakti nisaini mukti ki —— 68 bin rakhware bahira —— 35 bund smani samund me —— 49

chali jo putali launki —— 52 chalti chakki dekh ke —— 16

darsan karana chahiye —— 95 deha dhare kã dand —— 105 dhire dhire re mana —— 93 dukh me sumiran sab karai —— 82 ek din aisa hoyega —— 33 ek shabda guru dev kã —— 13

ghat ghat mera saiyan —— 42 guru bichãra kyã kare —— 12 guru bin gyan na upaje —— 11 guru dhobi sis kãpada —— 10

108

guru ko kije bandagi —— 07

hansi hansi kant na paiya —— 67 hari kirpa tab janiye —— 09 herat herat he sakhi —— 48 hridaya bhitar arasi —— 96

is tan kã diwa karau —— 66

jab lagi bhakti sakãmta —— 71 jablag nata jati kã —— 72 jaisa bhojan khaiye —— 104 jal jyon pyara machhari —— 73 jihi ghar sadhu na pujiye —— 101 jin dhunda tin payiya —— 47 jis marane se jag darai —— 53 jo toko kãta bowai —— 29 kabir dhani te sundari —— 76 kabir garva na kijiye —— 41 kabir khade bazar me —— 14 kabir kutta ram kã —— 77 kabir man nirmal bhaya —— 97 kabir prem na chãkhiya —— 62

109

kabir sab jag nirdhana —— 23 kabir seep samund ki —— 75 kabir sumiran sar hai —— 79 kabir suta kyã kare —— 86 kabir tu kãhe dare —— 78 kãchi kãya man athir —— 36 kãga kãko dhan hare —— 27 kahata hun kahi jat hun —— 107 kãjal keri kothari —— 99 kali kãl tat kãl hai —— 38 kãl kare so aj kar —— 30 kãmi krodhi lalachi —— 70 kasturi kundali basai —— 43 katha kirtan kali vishal —— 87 kathani mithi khand si —— 24

lali mere lalki —— 46 lene ko hari nam hai —— 81 madhur vachan hai aushadhi —— 25 mala pherat jug gaya —— 84 mala toh hai kãth ki —— 85 mala toh karame phire —— 83

110

mali awat dekha ke —— 39 man ke hare har hai —— 92 man ke mate na chãliye —— 94 man matang mane nahi —— 91 manus janam durlabh hai —— 20 mati kahe kumbhar se —— 40 mitha sabse boliye —— 26 mor tor ki jewari —— 100 naina antar aaw tu —— 50 naina nijhar laiya —— 64 naino ki kari kothari —— 51 nindak niyare rakhiye —— 19

pachha pachhi ke kãrne —— 15 pahale yaha man kãg tha —— 89 pawak rupi saiyan —— 45 paw palak ki sudhi nahi —— 87 piya chãhe prem ras —— 61 pothi parhi parhi jag muva —— 55 prem gali ati sankari —— 57 premi dhundat mai phiru —— 59 prem na badi nipaje —— 56 pura saheb seiye —— 69

111

put piyaro pitahi ko —— 105

ram rasain prem ras —— 60 rukha sukha khaike —— 22 saheb teri sahibi —— 44 saie itana dijiye —— 21 sakalo durmati dur karu —— 88 silwant sabse bada —— 17 surati dhekuli lej lau —— 63 tan bohit man kãg hai —— 90 tat tilak tihu lok me —— 80 timir gaya ravi dekhate —— 08 tum jani jano yaha geet —— 106 tu tu karata tu bhaya —— 58

yaha aisa sansar hai —— 98

112

The testimony of a saint is

the greatest treasure for the

upliftment of humanity.

J Das