SAKHIS OF GURU KABIR
INTRODUCTION
Kabir
Saheb (1398 - 1518) was a very famous saint of
Kabir
Saheb was impartial. He was neither attached to, nor detached from, any
religious group. He proclaimed: "I am neither Hindu nor Muslim, but this
body is made of five gross 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
Muslims 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 everybody 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 the scriptures in simple sakhis, which are couplets with
musical rhythm. His sakhis are so important that they are accepted as supreme
testimony for profound spiritual truth.
The following sakhis are from the book “Kabir
Sakhi – Spiritual Gems of Kabir” translated by Mahant Jagdish Das Shastri,
edited by Dr. J. Das, and first published by the Kabir Association of
Greatness of Guru
1 guru ko kije bandagi, koti koti paranam;
kit
na jane bhring ko, guru karle ap saman.
Meaning
Offer
salutations and obeisances to the 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 obeisances 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.
2 timir
sumati
gayi ati lobhate, bhakti gayi abhiman.
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. Similarly, greed abolishes wisdom, and the ego
becomes an obstacle to devotion and God realization.
3 hari kirpa tab janiye, de manav awatar;
guru
kirpa tab janiye, mukta kare sansar.
Meaning
Know that
it is the grace of God that gave you human birth.
But it is
the grace of the Guru that liberates you from the cycle of birth and death.
Commentary
In this
human life you can obtain 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.
4 guru dhobi sis kapada, sabun
sirjanhar;
surati
sila par dhoiye, nikase jyoti apar.
Meaning.
Guru is
like a washerman and the disciple is like cloth; God Himself is the soap.
O Guru!
Please wash my thought waves on the stone of meditation, then the 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 that is God realization.
5 guru bin gyan na upaje, guru bin mil
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 the guidance of the Guru
all the time to overcome obstacles on the spiritual path.
6 guru bichara kya kare, sikhahi mahi
chuk;
bhawe
tyon parmodhiye, bans bajaye phunk.
Meaning
What can
the poor Guru do 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.
7 ek shabda guru dev ka, taka anant
bichar;
thake
muni jan pandita, veda na pawe par.
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, and they cannot give you spiritual
experience.
IMPARTIAL
TEACHING
8 kabir khade bazar me, sabki chahe
khair;
na
kahu se dosti, na kahu 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 spiritual
welfare of all equally.
9 pachha
pachhi ke karane, sab jag raha bhulan;
nirpachh
hoi ke hari bhaje, soie sant sujan.
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 recognizes God in all, and remains impartial to the
various religions.
10 chalti
chakki dekh ke, diya kabira roi;
dou
patan ke bichame, sabut bacha na koi.
Meaning
Kabir
says: "Looking at the millstones, 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 mill stones, and a person who is caught
between them becomes figuratively crushed. Liberation is obtained by
transcending the pairs of opposites.
11 silwant
sabse bada, sab ratano ki khan;
tin
lok ki sampada, rahi sil may an.
Meaning
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.
12 apa taje aw hari bhaje, nakh sikh taje
vikar;
sab
jiwan se nirbair rahe, sadhu mata hai sar.
Meaning
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.
13 nindak
niyare rakhiye, angan kuti chhawai;
binu
pani bin sabuna, nirmal kare subhaw.
Meaning
Keep your
critic close to you; give him shelter in your courtyard.
Without
soap and water he cleanses your character.
Commentary
You get to know your faults if
someone criticizes 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.
14 manus janam durlabh hai, mile na
barambar;
pakka
phal jo gir para, bahuri na lage dar.
Meaning
Human
birth is difficult to obtain, and you will not get it again and again.
When a
ripe fruit falls, it 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
deeds. 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.
15 sain
itana dijiye, jame kutum samai;
mai
bhi bhukha na rahu, sadhu na bhukha jai.
Meaning
God,
please give me only that much which will maintain my family. I also will not
remain hungry, nor will any sadhu go hungry.
Commentary
In reality,
there is no satisfaction without peace, 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. Thus he remains
contented and peaceful.
16 rukha
sukha khaike, thanda pani pee;
dekh
parai chupadi, mat lalchao jee.
Meaning
Eat dry
and simple food and drink cold water.
Do not
look at the buttered bread of others and long for it.
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.
17 kabir sab jag nirdhana, dhanwanta nahi
koi;
dhanwanta
soi janiye, ram nam 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."
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 recognized as true
wealth. True wealth is the name of God that is Immortal. So the person who has
the wealth of God's name is really rich.
WORDS AND
ACTIONS
18 kathani mithi khand si, karani vish ki
loi;
kathani
chhandi karani kare, vish ka amrit hoi.
Meaning
Speaking
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.
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.
19 madhur vachan hai aushadhi, katuk vachan
hai tir;
sravan
dwar hwai sanchare, sale sakal sarir.
Meaning
Sweet
words are like good medicine, and harsh words are like arrows.
They
enter through the doors of the ears, and give distress to the whole body.
Commentary
We have
to speak the 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.
20 mitha sabse boliye, sukh upaje chahu or;
basikaran
yaha mantra hai, tajiye bachan kathor.
Meaning
Speak
sweetly and politely, and you will make everyone 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 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.
21 kaga kako dhan hare, koyal kako deya;
mithe
bachan sunai 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 the crow because of its
raucous noise, though they are of the same colour.
22 awat gari ek hai, ulati hot anek;
kahe
kabir na ulatiye, rahi ek ki ek.
Meaning
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 calm. Don't indulge your tongue in uttering bad
words.
23 jo toko kata bowai, tako bo tum phul;
toko
phul ke phul hai, wako hai trisul.
Meaning
When
someone puts thorns on your path, you should put flowers on his.
At last,
you will get flowers but he will get troubling 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 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.
24 kal kare so aj kar, aj kare so ab;
palme
parlay hoyagi, bahuri karega 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
The
person who puts off till 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.
25 aj kahe hari kal bhajunga, kal kahe phir
kal;
aj
kal ke karat hi, awasar jasi chal.
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
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.
26 aya hai so jayega, raja rank fakir;
koi
singhasan charhi chale, koi bandhe jat 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
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.
27 ek din aisa hoyega, sab so pare
bichhohu;
raja
rana rao rank, sawadh 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 do you not awaken?
Commentary
One has
to depart from this world leaving everything behind. Why don't you give up
attachment to this material world, and do devotion to the Supreme Lord that
will lead you to immortality. Kabir Saheb said to "detach" and
"attach" - detach from this world and attach to God.
28 achhe din pachhe gaye, kiya na hari se
het;
ab
pachhtaye hot kya, jab chidiya 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
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.
29 bin rakhware bahira, chidiyon khaya
khet;
adha
pradha ubare, cheti sake toh chet.
Meaning
Without
protection, the birds are eating up the grain of the farm.
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 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.
30 kachi kaya man athir, thir thir kam karant;
jyon
jyon nar nidhadak phire, tyon tyon kal 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 death. They want
liberation but put themselves in bondage.
31 paw palak ki sudhi nahi, kare kal ka
saj;
kal
achanak marasi, jyon titar ko baj.
Meaning
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 other 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 them, and they lose their opportunity to gain
liberation.
32 kali
kal tat kal hai, bura karo jini koi;
an
bowai loha dahine, bowai su lunata hoi.
Meaning
In this
Iron Age, you get quick results for your actions, so do not commit evil.
Whatever
you sow, that is what 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. A farmer who sows wheat or corn
reaps the same. Therefore every one must try to sow good actions, to get good
results.
33
fule
fule chun liye, kal hamari
Meaning
Seeing
the gardener coming, the 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.
34 mati kahe kumbhar se, tu kya rundhe
mohi;
ek
din aisa ayega, mai rundhungi tohi.
Meaning
The earth
says to the potter: "Why are you kneading on me now?
One day
will come when I will be kneading 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.
35 kabir garva na kijiye, rank na
hasiye koi;
ajahu
naw samund me, na jane
kya hoi
Meaning
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.
WHERE IS GOD?
36 ghat ghat mera saiyan, suni
sej na koi;
balihari ghat
tasu ki, ja ghat
paragat hoi.
Meaning
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.
37 kasturi kundali basai, mrig dhundhe ban mahi;
aise
ghati ghati ram hi, duniya dekhai nahi.
Meaning
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.
38 saheb teri sahibi, sab ghat rahi samai;
jyon
mehendi ke pat me, lali lakhi na jai.
Meaning
O
Almighty! Your power dwells in every heart but is invisible.
It just as the red colour that 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.
39 pawak rupi saiyan, sab ghat raha samai;
chit
chakmak lage nahi, tate bujhi bujhi jai.
Meaning
God is
like fire dwelling in each and every heart.
But
because the flint stone does not produce a 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.
SUPREME
40 lali mere lalaki, jit dekhu tit lal;
lali
dekhan mai gaie, mai bhi ho gai lal.
Meaning
The
redness (illumination) of my Beloved (is everywhere); where ever I look there
is only 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 disappear. He turns into a part and parcel of God. He realizes (sees) only
God and nothing else.
41 jin dhunda tin payiya, gahire pani
paith;
mai
bauri duban dari, rahi kinare baith.
Meaning
Those who
searched by diving into the deep water, found the treasure.
I
foolishly feared drowning and remained sitting on the shore.
Commentary
One who
wants to get some pearls has to dive deeply into the ocean. The person who
fears 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.
42
bund samani samund me, so kat heri jai.
Meaning
Kabir
says: "Searching over and over, O my friend! I lost myself in Him.
Its as
the drop that 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".
43 bund samani samund me, janat hai sab
koi;
samund
samana bund me, jane birala koi.
Meaning
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 state is rarely found. God dwells in
the heart of a devotee as an ocean is of the same essence as a drop.
44 naina antar aaw tu, nain jhapi tohi leu;
na
mai dekhu aur ko, na tohi dekhan deu.
Meaning
O my
Beloved! Come into my eyes. I will take you in and close them.
Then, I
will not see anyone else, nor will I allow anyone else 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 close the "door". I will then
see you all the time".
45 naino
ki kari kothari, putali palang bichhai;
palako
ki chik darike, piya ko liya rijhai.
Meaning
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 her love and devotion to her husband. Deep love
exists between the devotee and God.
46 chali jo putali launki, thah sindhu ka
len;
apuhi
gali pani bhai, ulati kahe ko bain.
Meaning
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 can thus say nothing about His depth because that is
indescribable.
47 jis marane se jag darai, mere man anand;
kab
marihau kab paihau, puran parmanand.
Meaning
The whole
world fears death, but death will be full of bliss for me.
I am
waiting for death that 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 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
48 akath kahani prem ki, kahat kahi na jai;
gunge
keri sarkara, khaya aur muskai.
Meaning
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
To
describe the experience of God's love is impossible. One can understand it only
when he experiences it. No amount of description (as in scriptures) can make one
experience something.
49 pothi parhi parhi jag muva, pandit bhaya
na koi;
ekai
akhar prem ka, parhe so pandit hoi.
Meaning
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 an obstacle on the path of realization. Only a devotee who is humble,
has a loving heart, and is dedicated, can achieve realization. God realization
transcends the mind and intellect; scriptures don't.
50 prem na badi nipje, prem na hat bikai;
raja parja jis ruche, sees deyi le
jai.
Meaning
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 a king and a pauper. Who wants to
get love 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.
51 prem gali ati sankari, tame dou na
samai;
jab mai tha tab hari nahi, ab hari
hai mai nahi.
Meaning
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 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.
52 tu tu karata tu bhaya, mujhme rahi na hu;
bari
pheri bali gaie, jit dekhu tit tu.
Meaning
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, and his cycle of rebirths disappears. It just as a drop of
water that mixes with the ocean, and its separateness disappears.
53 premi dhundat mai phiru, premi na miliya
koi;
premi
ko premi mile, tab sab bish amrit hoi.
Meaning
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 love over-flows. This also helps other seekers to receive it, and
then nothing remains as poison but only as nectar of love.
54 ram
rasain prem ras, pivat adhik rasal;
kabir
pivan durlabh hai, mange sis kalal.
Meaning
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 humble devotee can drink the nectar of God's love. One has to
surrender completely to God to become a perfect devotee and to meet Him.
55 piya chahe prem as, rakha chahe man;
dou
khadga ek miyan me, dekha suna na
Meaning
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 not allow you to merge into God's love and "lose" your
identity. Only when you surrender your ego, can you enjoy the nectar of God's
love.
56 kabir prem na chakhiya, chakhi na liya
saw;
sune ghar ka pahuna, jyon awe tyon
jaw.
Meaning
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 who comes to an empty house and departs."
Commentary
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.
57 surati dhekuli lej lau, man nil dholan
har;
kamal
kuwa me premras, piwai barambar.
Meaning
Meditation
is the lever, love is the rope and the mind is the peron 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
The place
of the thousand petalled lotus, in meditation, is full of God's love. The
devotee thus meditates there ardently, and drinks the nectar of God's love
again and again.
YEARNING
58 naina nijhar laiya, rahat bahai
papiha jyon piw piw kare, kabahu
milahuge ram.
Meaning
Tears
flow from my eyes just as water falling from a water-wheel day and night.
I constantly
call my Beloved like a papiha (an Indian bird which constantly calls
"piw-piw") "Oh, Lord, when will you come to me?"
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.
59 ambar kunja kuraliya, garji bhare sab
tal;
jin
te govind bichhure, tin ke kaun hawal.
Meaning
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 suffer who is
separated from God?
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.
60 is tan ka diwa karau, bati melyu jiw;
lohi
sincho tel jyon, kab mukh dekhu piw.
Meaning
I make my
body into a lamp and my breath into a wick.
I make my
blood into oil in the lamp, and patiently wait to see my Lover's face.
Commentary
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 hand, 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.
61 hansi hansi kant na paiya, jin paya tin
roi;
jo hansi hi hari mile, toh kaun
dohagin hoi.
Meaning
No one
realizes his Beloved (God) by laughing (enjoying worldly pleasures). Those who
realized God, did so only after feeling pangs of separation from Him.
If one
can realize God while involved in worldly enjoyments, then who will remain
unfortunate?
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, will not be
able to become God realized.
DEVOTION
62 bhakti nisaini muktiki, sant charhe sab
dhai;
jin
jin man alas kiya, janam janam pachhitai.
Meaning
Devotion
is the ladder of salvation. All saints climbed it with great love and effort.
Those who
were lazy, remained repenting and regretting for many births.
Commentary
The
purpose of human birth is to get salvation. Therefore everyone 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.
63 pura saheb seiye, sab vidhi pura hoi;
ochhe
neh lagay ke, mulahu awai khoi.
Meaning
Do
devotion to the Supreme Lord who is Absolute.
By
devotion to the other deities you will lose your capital (this birth).
Commentary
In
business, people invest to make a 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 judgment
and spiritual discrimination are needed to ensure the right path.
64 kami krodhi lalachi, inase bhakti na
hoi;
bhakti
karai koi surama, jati varan kul khoi.
Meaning
Lustful,
angry, and greedy people cannot do devotion.
Only a
brave person without pride for his clan or caste can do devotion.
Commentary
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.
65 jab lagi bhakti sakamata, tab lagi
nirphal seo;
kahai
kabir ve kyon mile, nihkami nij deo.
Meaning
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
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.
66 jablag nata jati ka, tablag bhakti na
hoi;
nata
todai hari bhajai, bhakta kahawai soi.
Meaning
As long
as one has attachment and ego of 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.
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.
67 jal jyoun pyara machhari, lobhi pyara
dam;
mata
pyara balaka, bhakti pyara ram.
Meaning
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
Only
devotees can enter into the
68 bhagati dwar ati sankara, rai dasave
bhag;
man
toh maingal hwai raha, kaise awe jaya.
Meaning
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
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.
69 kabir seep samund ki, ratai piyas piyas;
aur
bund ko na gahai, swati bund ki as.
Meaning
A thirsty
oyster in the ocean utters “thirst”, “thirst”, but does not want the ocean
water.
Opening
its mouth, it calls for the pure water drops falling from the sky.
Commentary
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.
70 kabir dhani te sundari, jaya sadhu put;
ram
sumari nirbhai bhaya, sab jag
Meaning
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
When a
saint takes birth in the world, he makes that clan great where he was born. He
himself achieves greatness with the devotion of the Supreme, and his mother
also achieves fame. He becomes free from the fear of the cycle of birth and
death, and shares his fearlessness with others.
71 kabir kutta ram ka, mutiya mera nau;
gale
ram ki jewari, jit khechai tit jau.
Meaning
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
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.
72 kabir tu kahe dare, sir par sirjan har;
hathi
charhi kar doliye, kukar bhuke hajar.
Meaning
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
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
73 kabir sumiran sar hai, aur sakal janjal;
adi
ant sab sodhiya, dutiya dekho kal.
Meaning
Kabir
says: "The recollection of God's name is the essence of all essences, and
other methods of devotion are just useless.
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 trouble and lead to trouble. When the devotee wants to come out
of them, he finds that he is already trapped in them.
74 tat tilak tihu lok me, satnam nij sar;
jan
kabir mastak diya, shobha agam
apar.
Meaning
Saheb
says: "The essence of God's name which is "Sat Nam" is the
greatest in the three worlds.
I place
it on my forehead, and it gives me matchless beauty".
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.
75 lene ko hari nam hai, dene ko annadan,
tarane
ko adhinata, duban ko abhiman.
Meaning
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.
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.
76 dukh men sumiran sab karai, sukh me
karai na koi;
jo
sukh men sumiran karai, toh dukh kahe ko hoi.
Meaning
All pray
to God when they suffer, but not when they enjoy pleasures.
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.
77 mala toh kar me phire, jibh phire mukh
mahi;
manuwa
toh chahu dis phire, so toh sumiran nahi.
Meaning
The
rosary is moving in the hand, and the tongue is moving in the mouth.
And the
mind is wandering all around. Certainly, 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.
78 mala pherat jug
karka
manka dari de, manka manka pher.
Meaning
Ages have
gone while moving the rosary in the hand, but the roaming of the mind has not
gone.
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.
79 mala toh hai kath ki, usame dala sut;
mala
bichari kya kare, japane wala kaput.
Meaning
Rosary is
made of wooden beads, which are strung on a thread.
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
sandalwood, or of glass, or of any other material, and thread, is useless. It
depends on the person who is using it.
80 kabir suta kya kare, jagi na jape murai;
ek
din aisa sowana, lambe paw pasari.
Meaning
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
wake up".
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 regretfully.
81 katha kirtan kali vishai, bhowsagar ki
naw;
kahe
kabir jan taran ko, nahi awr upaw.
Meaning
In this
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 together to pray and to chant God's
name. This is a simple path for them to obtain salvation.
THE MIND
82 sakalo durmati dur karu, achha janam
banaw;
kag
gawan gati chhadike, hansa gawan chali aw.
Meaning
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 that drinks milk (good) and rejects water (evil).
83 pahale yaha man kag tha, karata jiwan
ghat;
ab
toh man hansa bhaya, moti chug chug khat.
Meaning
At first
the mind was just like a crow, and was involved in violent actions.
Now the
mind became like a swan, and picks up and eats the pearls.
Commentary
When my
mind was involved in the fulfillment 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.
84 tan bohit man kag hai, lakh jojan udi
jai;
kabahi
dariya agam bahi, kabahi gagan samai.
Meaning
The body
is like a ship and the mind like a bird that 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.
85 man matang mane nahi, chale surati ke
sath;
mahavat
bichara kya kare, ankush nahi hath.
Meaning
The 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 controlling 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. The Guru gives that discriminative knowledge to
the disciple.
86 man ke hare har hai, man ke jite jit;
parmatam
ko paiye, manahi ke partit.
Meaning
A person
defeated by his mind is really defeated, and who conquers his mind is really
victorious.
One can
realize God with the firm 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.)
87 dhire dhire re mana, dhire sab kuch hoi;
mali
sinche sau ghada, ritu awe phal hoi.
Meaning
O mind!
Be patient. Everything 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.
88 mana ke mate na chaliye, man hai pakka
dut;
le
bore bhowdhar me, jaya hathse chhut.
Meaning
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 passions, 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.
89 darsan karana chahiye, toh darpan malate
rahiye;
darpan
me lag gaie kaie, toh daras kahan te paie.
Meaning
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 that 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.
90 hridaya bhitar arasi, mukh dekha nahi
jai;
mukh
to tabahi dekhiho, jab dilki dubidha jai.
Meaning
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 knowledge of the Guru. The disciple has to
ask the Guru to remove all his doubts, and to develop true faith in his heart.
91 kabir man nirmal bhaya, jaise ganga nir;
pichhe
lage hari phire, kahat kabir kabir.
Meaning
Kabir
says: "When the mind becomes pure (calm and without doubts) just as the
water of the upper
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.
THE WORLD
92 yaha aisa sansar hai, jaisa semal phul;
din
das ke vyouhar ko, jhute rangi na bhul.
Meaning
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, a it finds it filled with cotton. Remember the world is
used for a short while. Don't become absorbed in its false "colours".
93 kajal keri kothari, taisa yaha sansar;
balihari
wa das ki, paithi ke niksan har.
Meaning
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 the mask of devotion protects him.
94 mor tor ki jewari, bali bandha sansar;
kasi
kanduwa sut kalit, dajhan barambar.
Meaning
The world
is tied with the rope of "mine" and "thine", just like a
goat going to be slaughtered.
The
relationships 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 liberation to a person.
95 jihi
ghar sadhu na
pujiye, hari ki seva
nahi;
te ghar
marghat sarikhe, bhut basai
tin mahi.
Meaning
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 householder 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.
96 deha dhare ka dand, sab kahu ko hoi;
gyani
bhogai gyan se, murakh bhogai roi.
Meaning
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.
97 bairagi birkat bhala, girahi chitt udar;
dui
chuka rita padai, taku war na par.
Meaning
Kabir
says: "A renunciate must live with detachment, and the householder must
live with a generous heart.
If both
give up these qualities it will be a limitless loss".
Commentary
This is
the advice of Kabir Saheb for the renunciate 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.
98 jaisa bhojan khaiye, taisa hi man hoi;
jaisa
pani pijiye, taisi bani hoi.
Meaning
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.
99 put piyaro pitah ko, gohari laga dhai;
lobh
mithai hathi de, apan
Meaning
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 its nature, loves God and wants to meet Him. On the path he faces
temptations (sweets of worldly pleasures) that become obstacles for God
realization. Therefore, a devotee must try to avoid those pleasures that
distract him from the goal.
100 tum jani jano yaha geet hai, yaha nij brahm
vichar;
keval
kahi samujhaiya, atam gyan sar.
Meaning
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.
101 kahata hun kahi jat hun, kahu bajawat dhol;
swasa
khali jat hai, tin lok ka mol.
Meaning
I am
saying again and again, and with the beating of drums.
Your
breaths, more valuable than the three worlds, are 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.
There is salvation in life, but not in death.
SELECTIONS FROM THE BIJAK
1 jahiya janm mukta hata, tahiya hata na koi;
chhathi tumhari
hown jaga, tu kahan chala bigoi.
Meaning
O soul! Before birth you
were free, and had no worldly bondage with a body;
Then your sixth sense
(mind) arose; now where are you wandering as if lost?
Commentary
Guru Kabir is here speaking
of the soul prior to being born in this physical body. The soul is eternally free until it comes
into the bondage of the body and the world.
It begins to be preoccupied with satisfying all kinds of desires and
seeking material pleasures. It forgets
its original, pristine, state of existence.
Once the mind arose as a sixth sense and an instrument to be used by the
soul, it started to create all types of
desires and passions. It has become
entangled in the material pursuits of the world. It has become deluded, thinking that the
evanescent material things are really the Reality. In fact, all material things are temporary,
but the soul is eternal, as it is Divine in nature. The mind does not recognize this. It is thus that Guru Kabir is saying that the
soul was free, but because of the mind and its delusions it has become trapped
in the material world, and is wandering
in a lost state. One has to return to a
realization of the pristine and free nature of the soul.
2 shabd hamara tu shabd ka, suni mati jahu
sarak;
jo chaho nij tatv ka, to shabdahi
lehu parakh.
Meaning
The Shabd (Word) is mine,
and you are produced by Shabd; listen to it and do not shun it;
If you wish to realize your
own Reality, then realize the Shabd.
Commentary
Guru Kabir is stating that he
has realized the Word, and states that we are all produced by the power of the
Word. We must try to realize that Word
and not try to avoid it. Everything in
the universe proceeded from the Word of God.
That Word also manifests as our own Reality which is the Divine
Soul. He thus states that if you wish to
know your own Reality, then you must realize the Shabd.
To realize the Shabd means
that you have to enter into meditation with the mind absolutely still. Meditation is the only path to realization of
your own true Self, which is the Word, manifesting within.
3 shabd harmara adi ka, shabdai paita jiw;
phul rahana ki tokari, ghore khaya
ghiw.
Meaning
My Word is from the
beginning, and the soul resides in the Word;
The basket is for holding flowers,
while the horse is eating up the ghee.
Commentary
In the beginning was the
Word (Shabd), and from the Word proceeded the Soul and then all material
manifestations, including the human form.
It is thus that Guru Kabir states that in the beginning there was the
Word and the Soul resides in the Word.
It is the Soul that animates the body and gives it consciousness and
makes it 'beautiful'. He compares the
beautiful flowers that are kept in a basket.
They are fragrant and beautiful to look at. Similarly, if through meditation you are able
to realize your own soul, you will also realize the beauty of the soul, as it
is an express of the Word.
In
Another explanation is that
the clarified butter is contained in the milk that is being churned to produce
it. The ghee is hidden in that milk but
it is not seen, just so, the soul is hidden within the body, but the unrealized
person does not perceived it.
4 shabd bina surati andhari, kaho kahan ko
jai;
dwar na pawai shabd ka, phir-phir
bhataka khai
Meaning
Meditation without the Word
is blind; tell me where can it lead you?
When meditation does not
reach the door of the Word, then again and again it strays.
Commentary
The Shabd (Word) is the
origin of all manifestation. The Word is
the power of God. In meditation we need
to delve into the Word and experience it, personally. If this is not achieved, then meditation
"abandons" the devotee, as his meditation wanders from subject to
subject and ideas to ideas. To truly
understand meditation one has to still the mind so that there is no
distraction. Only then can the Word be
experienced in the depth of one's own consciousness. This realization of the Word gives stability
in spiritual life, and removes all doubts.
5 shabd-shabd bahu antare, sar shabd mathi lijai;
kahahin kabir jahan sar shabd nahi,
dhrig jiwan so jijai.
Meaning
There is much difference
between word and word, but churn the essence of the Word;
Kabir says where there is
not the essence of the Word, then that life is cursed.
Commentary
If we think of a word in
ordinary usage, then every word has a different meaning. But when we think of the Word, then it is the
essence of all words and it is the essence of our being. It is essential that we know this Word by
churning it over and over in our mind, and then meditating on it, until we
realize its essence. Guru Kabir is
saying that where this essence of the Word is not realized then that life is,
indeed, cursed. By this he means that a
person who has not realized his own essential nature which is the Word dwelling
within, then he wanders in the world of desires and passions and suffers. Tranquility and bliss is attained when one
realizes the Word.
6 shabdai mara gir para, shabdai chhora raj;
jin-jin shabd vivekiya, tinka
sarigow kaj.
Meaning
Being struck by the Word,
one falls down, and one can also give up the whole kingdom;
Whoever deeply considers
the Word will have his life's goals fulfilled.
Commentary
Guru Kabir is again
speaking of the Power of the Word. To
fall down means that you have become humble when you realize the Word. On realizing the Word and its Divine
significance, a king will often give up his kingdom. History tells us that many kings have given
up their kingdom to follow a saint. One
who really considers the Word deeply and has the meaning imprinted on his
heart, will find that his life runs very smoothly. He is contented and peaceful. His life is full of harmony. Whatever he undertakes, he undertakes with a
very positive attitude and will often have success, whereas others may fail. God is the source of all power and well
being. The person who realizes the Word
of God is truly the blessed one.
7 shabd hamara adi ka, pal-pal karahu yad;
ant phalegi manhali, upar ki sab
bad.
Meaning
My Word is from the very
beginning; remember it at every moment;
It will bear inner fruit,
while all other words are useless.
Commentary
In this sakhi Guru Kabir is
saying that the Word that he has realized is from the very beginning and was
co-eternal with God. He exhorts us to
remember this Word from moment to moment, for it is this Word that gives
enlightenment. It allows us to realize
our own eternal nature. If we meditate
on the Word then it will bear fruit within us.
That means that our own consciousness will be elevated and enlightened. All other words that we use and think upon
are only external, and they will not lead us to the treasure which we seek in
spiritual life. Realization of the Self
is an inner journey, and all words used in languages are of no use.
8 jin jin sambal na kiyo, as pur patan pai;
jhali pare din athaye, sambal kiyo
na jai.
Meaning
Whoever, being in a perfect
city, does not take provisions for the journey, will not be able to obtain
provisions when darkness falls, and the day has ended.
Commentary
People are prone to
procrastination. This is especially true when it comes to a religious or
spiritual life. Most people, especially,
when they are young tend to put off practicing a spiritual life until they are
older. In youth they are more interested
in the pleasures of the world. For this
reason we do not find too many young people who are committed to a spiritual
life.
In the above sakhi Guru
Kabir points this out in simple and beautiful language. Sambal is the food people take on a
journey. The city has every kind of food
stuff and it is wise to take provisions for the journey from the city. If one does not do so and night falls while
he is on the way, it will be very difficult for him to get food. The 'city' Guru Kabir refers to is the body,
and the darkness is old age, ignorance, impairment of the senses, and mental
and physical illness. The 'day' refers
to youth. If in youth we do not take
"provisions" when we have a healthy body by which we can obtain the
necessary spiritual 'food' for life's journey, then how are we going to obtain
them when we are disabled and are suffering.
In this connection Guru Kabir pointed out jo kal karna hai aj kar le, jo aj karna hai
so ab kar le. "What you plan to do
tomorrow, do today; what you plan to do today, do now." Let us not procrastinate any longer. You can easily train and shape a young and
growing tree, but not a fully grown one.
9 yahan i sambal kari le, age vishyi bat;
swarg bisahan sab chale, jahan
baniya na hat.
Meaning
Make provisions for your
life here; the next path is full of lust.
All are trying to buy heaven,
but there is no trader and no shop for obtaining it.
Commentary
Guru Kabir instructs us in
this sakhi that we must make provisions for our spiritual welfare in this human
life. This will not be possible in any
other form of life. The next path to
which he refers is that which is different from the human life, i.e. the path
of animal life. No animal is capable of
making provisions for its spiritual welfare, ie., to obtain liberation. This is possible only in the human form. The animal life is characterized by four
qualities 1. eating; 2. sleeping; 3.
mating (procreation) and 4. defending.
As you can see, the animal is concerned only with its food, sleeping,
procreating and defending itself and its young, and has no conception,
whatsoever, about God and liberation. It
is felt that animals are there only to enjoy or suffer the consequences of
karmas, and they cannot do anything about it.
In human life, however, everyone can do something about his or her life
in order to make it better, and to achieve a spiritual goal.
Guru Kabir says that people
everywhere are occupied in religious activities in trying to attain heaven -
literally, to 'buy' heaven. But,
unfortunately, there is no seller and no shop where one can go and obtain heaven. The various external religious practices,
such as going to church, pilgrimages and rituals, etc. will not buy heaven. A fortunate devotee can "obtain"
heaven if he obtains a spiritual master who can show him the 'inner spiritual
path', through which he can "obtain" it.
10 jo janahu jiw apana, karhu jiw ko sar,
jiyara aisa pahuna, mile na duji
bar.
Meaning
If you think of your human
life as your own, then take good care of it.
Human life is such a guest that it rarely comes a second time.
Commentary
This sakhi is similar to
the last one. We value human life dearly
and try to preserve it at all cost, but often we neglect its spiritual
welfare. It is only in the human life
that we can elevate ourselves from spiritual darkness to spiritual
enlightenment. Thus, Guru Kabir tells us
to take "good care" of it, i.e. to purify ourselves and live a
virtuous life and meditate on God, the only Reality, and obtain salvation.
Unless we live a virtuous life, it is possible to slip back into lower life
forms, in order to suffer out the effects of karmas. It will not then be possible to live a
spiritual life. Be spiritual now.
11 jo janahu jag jiwana, jo janahu so jiw,
pani pachawahu apana, pani mangi na
piw.
Meaning
He who understands the mystery
of life in this world, understands the soul.
He should digest his own
water and not ask to drink the same water again.
Commentary
This sakhi deals with the
progressive advancement of the soul towards God realization. The whole mystery of life is based on the Law
of Karma (action and reaction) made possible when the soul attaches itself with intellect, mind, ego, body, etc.,
and the three gunas (qualities). Actions
then determine what happens in our lives - the present one, and future
lives. The mysteries are such things as
Why did God "create" us? How
does the soul exist in us? What happens
to the soul at death? Why is there
suffering in "innocent" children and people? All of life is a mystery
until we understand the soul in relation to God on the one hand, and with the
body and mind on the other. Along the
way we have to perform actions which can either elevate or lower us
spiritually. But since we would like to enjoy
happiness or bliss, or obtain salvation, then our actions should be noble and
righteous, so that we progress higher with each succeeding life. Guru Kabir uses water, figuratively, to mean
karmas. If we "digest" our
karmas, then they are finished and will not produce undesirable effects. As we progress higher we should not indulge
in the same karmas as previously, or else we will stagnate. Thus he instructs
us not to drink the same water again.
12 pani piyawat kya phiro, ghar ghar sayar
trishawant jo hoiga, piwega jhakh
mari.
Meaning
O Poet! Why do you wander from house to house
offering water to others?
He who is thirsty will
helplessly come to you to drink.
Commentary
In this sakhi Guru Kabir
refers to the guru or priest as the poet, and the guru mantra or spiritual
instruction as the water. He asks the
guru, what need is there to go about offering spiritual instructions to others,
who are not ready for them? Those who
are ready for spiritual instruction will, themselves, search for it and come to
the source where it is available, just as one who is thirsty will seek out
water. This sakhi can be interpreted in
two ways. Firstly, there are many so
called gurus who travel about initiating people, in order to gain disciples,
and thus make a living. Many of these
disciples are not true seekers after spiritual wisdom. Secondly, a guru should not initiate - give
spiritual instruction to - those who do not know its value, and prefer to
remain in spiritual darkness.
13 hansa moti bikaniya, kanchan thar bharai,
jo jako marm na janai, so tako kahh
karai.
Meaning
The soul is sold for a
golden dish full of pearls.
What can he do with it who
does not know its value.
Commentary
It is well known that in
the world the majority of people will pursue material wealth. There are rare ones who will pursue spiritual
wealth. Pearls here represent spiritual
wisdom, or spiritual teachings, given by a master to his disciple. That disciple, who has the gift of spiritual
discrimination, will be able to make use of the teachings, but the disciple,
lacking spiritual discrimination, will not be able to make use of the divine
teachings given by his master. In this
sakhi Guru Kabir is pointing out to us what we should already know, but which
we seem to disregard. As an example he
stated "Though the bee is far away
it will come to the flower attracted by its fragrance. What can the poor frog do though it is right
on the lotus". The injunction here
is that we must not seek material treasures which cannot give us ultimate
happiness, freedom, and liberation. We
must seek the spiritual wealth by using our discriminative intelligence and
attain salvation.
14 hansa tu subarn barn, kya barnow mai tohi;
tariwar pai paheliho, tabai sarahown
tohi.
Meaning
O Soul! You are of wondrous
golden color; how can I adequately describe you.
Having obtained the human
body, if you depart stainless, then I will truly appreciate you.
Commentary
The soul exists in all
beings. And because it is Divine in
nature, Guru Kabir describes it as having a wondrous golden color. Yet, it is very difficult to describe the
Soul, as it is beyond the comprehension of
our material senses and mind. The
word tariwar means a tree, and paheli means a riddle. Tree here refers to the body and the riddle
is the riddle of existence, i.e. the soul emanating from God and inhabiting a
body. It is the duty of the soul to
purify itself and become stainless, i.e. free from all evils, passions,
violence, etc., and to realize its unity
with God - its source. Guru Kabir makes
the point that although the soul is Divine in nature, if it is occupied with
evils and passions, and thus becomes stained then, judging from our human
stand-point, it has debased itself and is not of much value. On the other hand, if the soul purifies itself,
and departs from this body, it will unite with God. Such a soul is worthy of appreciation. It is our duty in this life to live
righteously, humbly, free from passions and material entanglement and to
realize our unity with God.
15 hansa tu toh sabal tha, haluki apni chal
ranga kuranga rangiya, tain kiya owr
lagwar
Meaning
O soul! You were strong and your conduct was
graceful;
Now you are colored with
evil colors, and have made others your lover.
Commentary
In this sakhi Guru Kabir is
comparing the soul before and after taking on the human body. At first the soul was pure as it was part of
God and possessed Divine qualities and spiritual strength. The soul, however, on taking a human body and
coming into the world, becomes "colored" with the various colors of
the world i.e.. entangled with worldly activities and passions, such as greed,
pride, insincerity, lust, anger, corruption etc. In the human form it has forgotten its own
true nature and its relationship with God.
It has fallen in love with ego and material pursuits. We must understand, though, that the soul is
potentially Divine. Only when it has
become associated with the human attributes that it has become
"evil". Life's purpose is to
realize the Divinity of the soul and thus become free from the "evil
colors".
16 hansa sarwar taji chale, dehi parigow sun
kahahi kabir pukarike, tehi dar tehi
thun
Meaning
The swan departed from the
pond leaving it lifeless.
Kabir proclaims that it has
returned to the same door and the same pillar.
Commentary
In this sakhi Guru Kabir
compares the swan to the soul and the pond to the body. Just as the swan flies away from the pond,
just so the soul leaves the body which becomes a corpse. He states, however, that the soul has
returned to the same door and the same pillar, which means that the soul did
not obtain liberation and had to return to the same material world, assuming a
body again. As long as the soul is bound
by desires of the material world, it will keep on returning here until it can
free itself through spiritual growth and obtain liberation.
17 hans
hans chhir te janiye, bakuhi dharenge kal
Meaning
We see that the swan and
the crane have the same color, and move about in the same pond;
The swan is known by
testing with milk, and the crane is immediately revealed.
Commentary
Both the swan and the crane
may be white but their natures are different.
If we judge by external appearance, then we will be misled. If milk is used as a test, the swan will
drink the milk but the crane will reject it.
Furthermore, the crane is known for stalking and pouncing on the fish,
and swallowing it whole. The swan is used to symbolize spiritual nature
and the soul, but the crane is used to symbolize evil. The swan figuratively separates the milk from
the water and drinks it, indicating it uses its discriminative intellect. The crane shows no such discriminative
intellect. The lesson from this sakhi is
that there are both spiritual and non-spiritual people in the world. The spiritual ones are revealed by their
righteous living, whereas the non-spiritual ones are revealed by their evil
desires and passions.
18 kahe harini dubri, yahi hariyare tal,
lachh aheri ek mrig, ketik taron bhal.
Meaning
Oh deer! Why are you so
emaciated when this pond is full of lush green vegetation.
There are a hundred
thousand hunters and one doe. How can
she save her head?
Commentary
In this sakhi Guru Kabir is
describing the plight of the soul.
Although the soul dwells in God's presence, it is deprived of that
beneficial knowledge because it is caught up in the innumerable problems of
existence. The soul becomes as helpless
as the doe which is surrounded by hunters.
The hunters here are the desires, passions, ego, greed, anxieties,
attachments, etc., which govern people's lives.
As long as one does not use his intellect wisely and control his mind
and seek out 'spiritual food', and obtain liberation, he will be killed by the
'hunters'.
19 tin lok bhow pinjara, pap punya bhow jal,
sakal jiw sawaj bhaye, ek aheri kal.
Meaning
The three worlds are like a
cage, and sin and virtue are like a net;
All the souls have become
prey and the one hunter is kal.
Commentary
The three worlds are spoken
of as heaven, earth and hell. The souls
are thought to be confined to these three spheres of existence. These three, however, are the creation of the
mind and they thus become the cage which entrap the soul within. Popular religion will thus say there is no
escape from these three, and that one can be in any of the three depending upon
one's spiritual attainment, or lack of it.
From the point of view of the soul there is no need to create hell and
heaven because is a continuum from the unspiritual to the higher spiritual
level, and there is no clear dividing line which can state that a soul deserves
to be in either hell or heaven.
Similarly, sin and virtue
are like a net woven by the mind, and the latter becomes trapped in it, being
buffeted from one side to the other. What is thought of as being sinful can really
be thought of as error, due to inadequate knowledge or spiritual
development. Thus the concept of sin can
be dispensed with. However, since we
live with these concepts, they serve as a net to trap us.
Kal is time and everything
is subject to change, decay or death in time.
This is why time is thought to be the one hunter from which nothing
escapes. This is so only from our relative
human stand point, but not from the eternal stand point of the soul. The soul, being Divine, is eternal and is
beyond the scope of time, space and death.
The teaching of this sakhi
is that if we live a Divine life, then we can dispense with the ideas of
heaven, earth, hell, sin, virtue and time.
As Guru Kabir has pointed out
"No one has returned from the other side to tell us what it is
like."
20 lobhe janm gamaiya, papai khaya pun;
sadhi so adhi kahai, tapar mera
khun.
Meaning
Greed makes you waste your
life, and evil actions nullify the good actions;
If you belittle a devotee
than I am annoyed.
Commentary
We all know that greed
brings a lot of distress and will often get us into trouble. Contentment is definitely better than
greed. Similarly, if you wish to reap
the benefits of virtuous actions, then you must avoid evil actions. Evil thoughts and actions can never bring
good. Similarly, good thoughts and
actions can never bring evil. Guru Kabir
is saying that devotees practice a righteous life, but there are many people
who criticize the spiritual person. He states
that he is annoyed or angry with those people who look down upon the devotees
of God and either scorn or punish then.
We need to have respect for the devotees, for they undergo a great deal
of austerity and self control in order to maintain their spiritual status. Instead we should learn from them how to
elevate our own lives.
21 adhi sakhi sir khari, jo niruwari jai;
kya pandit ki pothiya, rat diwas
mili gai.
Meaning
Half the time death is
hanging on your head. Remove it if you
can.
What use are the pandit's
books, which day and night sing of removing it?
Commentary
Death is ever
"standing" on our heads and we do not know at what time it will
strike. We must thus always be prepared
for death. The best way to be prepared
for death is to free ourselves from the various entanglements in the
world. We must free ourselves from the
various passions of ego, greed, hate, prejudice, etc., and make our minds
pure. Books will often describe in
detail the benefit to be derived from spiritual life. They will talk about liberation from this
world of bondage. People will read these
books and feel that they have gained a great deal of knowledge, and are ready
to face death. Guru Kabir is saying, on
the other hand, that reading all these books only gives you book knowledge and
will not prepare you in a practical way to be a spiritual person and to face
death fearlessly. A person must develop
into a spiritual being in all spheres of activities i.e. thought, word and
deed. These, accompanied by purity of
heart, will make him fit to enter into a knowledge of God. He then faces death fearlessly, realizing
that death is only a transition to another life.
22 panch tatva ka putara, yukti rachi main kiw;
main tohi puchhow pandita, shabd bada
ki jiw.
Meaning
God made this body
skilfully with the five elements and the body cried "I", "
I".
I ask you O Pandit! Is the
Word greater or is the Soul?
Commentary
Using the five elements of
earth, water, fire, air and ether, God made this body very skilfully. In the gyan gudri it is figuratively stated
that God used the Word as the needle, Meditation as the thread, Knowledge as
the stitch, and made this body in a marvellous way just as a quilt is made of various
pieces of cloth. Without God this body
can have no existence. Yet one becomes
full of ego and utters "I", "I", taking credit for his
existence and accomplishments. Guru
Kabir put the pandit into a quandary by asking him whether the Word or the Soul
is greater. All existences proceeded
from the Word of God; also every Soul was contained in God and is co-eternal
with God. In this case the Soul refers to man with a body of five elements
which, must, of necessity, come into existence by the power of the Word. Thus it can be seen that the Word is greater
than the Soul.
23 panch tatva ka putara, manush dhariya nawn;
ek kala ke bichhure, vikal hot sab
thawn.
Meaning
The body is made of five
elements and is named human;
If deprived of one element,
it becomes restless at every step.
Commentary
The body is made of five
elements - earth, water, fire, air and ether.
Being with the body have we been named 'human' i.e. who use the mind
(man). If this body is deprived of one
element e.g. air, then it becomes restless and dies. This indicates the fragility of the human
body. There is no need to be engrossed
in pride and ego.
Esoterically speaking, the
one element Guru Kabir refers to here is knowledge of the Self. Without knowledge of the real Self which is
God dwelling within, man does not achieve peace of mind - the peace that
passeth all understanding. He is caught
up in a merry-go-around of the material world, and is driven by cravings and
passions which keep him in turmoil all his life. Every person desires peace of mind and
happiness. These can be achieved only by
that Supreme Knowledge which gives total
freedom. That Supreme Knowledge
is of the Self.
24 rangahi te rang upaje, sab rang dekha ek;
kown rang hai jiw ka, taka karahu vivek.
Meaning
One color arises from another
color, but basically all colors are one;
What is the color of the
Soul? Try to understand the difference.
Commentary
One color arises from
another color as is well known. The
primary colors - red, blue and green - can be mixed to produce a number of
secondary colors and these secondary colors can be mixed to produce an endless
variety of tertiary colors. Guru Kabir
is using this analogy to state that the various forms that exist in the
universe are derived from the same basic form, which is termed matter and which
is unconscious. This unconscious matter
exists in endless variety, but nevertheless, they remain gross matter and
lifeless. He then asks the question
about what color is the Soul. And he
says that we must try to understand what is the difference between the soul and
matter. Is the soul conscious, or
unconscious? Is it physical, or
non-physical? Is it reproducible as various
colors, or various forms of matter, or is it non-reproducible and unitary? Does it have form, or is it formless? These and similar questions are implied in
this question asked by Guru Kabir. Every
person who is a true seeker of spiritual understanding must, at some point, try
to understand what the Soul is, because by this understanding one understands
one's real Self.
25 jagrat rupi jiw hai, shabd sohaga set;
jard bund jal kukuhi, kahahi kabir koi
dekh.
Meaning
The soul's nature is
wakefulness and the Word purifies it as white borax purifies gold;
Kabir says that the body is
like the wild hen produced from a pale drop.
Hardly anyone understands it.
Commentary
This sakhi expresses a
profound metaphysical fact. The soul is
non-material and derived from God. As
such it is of the nature of consciousness and free from all defects. It is purity itself. But on coming into the world, occupying a
body, it becomes tainted with worldly things and loses its original
consciousness of itself and its source.
The Word of God imparted by a spiritual teacher is like the white borax
which is used to purify gold. Just as
the gold becomes pure, just so the soul is made to realize its own purity. Guru Kabir uses the example of the body being
formed from a pale drop which represents semen.
The body develops after the semen fertilizes the ovum. The body by itself, devoid of the soul, is
inert matter and it has no consciousness.
With the soul it becomes a conscious being. However, if it does not seek the Word then it
remains like the wild hen, not growing in wisdom and spirituality. The purpose of life is to realize what the
soul is and its connection with God.
Guru Kabir states that hardly do people understand this kind of
knowledge.
26 panch tattv le ya tan kinha, so tan le kahi
le dinha;
karmahi ke bas jiw kahat hai,
karmahi ko jiw dinha.
Meaning
The body is made of five
elements. Getting the body, what have
you done with it?
It is said that karmas
control the soul and that the soul is given to perform karmas.
Commentary
This body is made up of
five gross elements - earth, water, fire, air and ether. These are not the chemical elements of
chemistry, but are the solids, liquids, heat, air and space which composed the
body. These are necessary for all
material manifestation when they are combined in various proportions. The body is the gift of God which the soul
acquires. God is the Giver. If the recipient does not use a gift
properly, the giver becomes unhappy about it.
Similarly, God would like to know that the recipient of the body uses
that body properly. Thus Guru Kabir
asked the question "What have you
done with it?"
This sakhi touches upon the Law of Cause and Effect. It is the Law of Karma. Once the soul acquires the body, it begins to
partake in various activities. These
determine what the soul will do in the future.
If a person performs karmas that will keep him entangled in the material
world, then, after death, the soul must return in another body in order to reap
its reward and punishments. It is
impossible to live without performing actions, but all saints have taught that one
must become detached from actions i.e. perform them without the motive of
personal gain. This is a vast topic
which cannot be fully explained here.
But until the soul becomes free of karmas it cannot obtain
salvation. It is in this way that
karmas control the soul by making it be
born over and over again in the cycle of birth and death.
27 panch tattv ke bhitare, gupt bastu asthan;
birla marm koi
pai hain, guru ke shabd praman.
Meaning
Inside the body of five
elements is the place of a hidden thing.
Hardly does anyone know
this secret. The guru's word is the only
authority.
Commentary
The body is made of five
gross elements but, of itself, is only matter, and therefore lifeless. The soul is imperceptible, but it animates
the body and maintains life. We do not
really know what the soul is. The
importance of the guru is that he is able to teach you authoritatively what the
soul is. He also instructs you how to
proceed by delving inwards through introspection and meditation to obtain an
understanding of the soul. Unless you
understand and have a personal knowledge of what the soul is, and what is its
relationship with God, you will remain on the fringes of religion and spiritual
life. You must reach the core of
spiritual life in order to obtain liberation.
That core is that 'hidden thing' which resides within the body.
28 asunn takhat adi asana, pind jharokhe nur;
take dil me hown basa, saina liye
hajur.
Meaning
He who sits on the steadfast
throne of realization, has light shinning from the window (heart) of his body;
I, with my army, dwell in
the heart of such a devotee.
Commentary
The devotee who is God
realized is steadfast in his knowledge of God.
He is thus said to be seated on a steadfast throne of realization. This means that he cannot be shaken from his
knowledge of realization because he no longer has any doubts about himself,
about God, and about God's manifestation in the universe. He lives a spiritual life and manifests the
qualities of God. He is thus said also
to have light shining from his heart.
This means that his life is illuminated by the Light of God. All the noble qualities of God shine forth
from him. Guru Kabir is speaking as God
Himself here, and He says that He dwells in the heart of such a devotee with
His army. The army here refers to the
qualities possessed by God. These
qualities are knowledge, bliss, purity, love, forgiveness, harmony and other
such qualities which we ascribe to God.
All devotees aspire to attain such a state of God Realization, but that
realization depends on the devotee's sincerity, devotion and commitment to
reaching such a goal. Once he obtains
such a state, he becomes an illumined soul or a God realized soul.
29 hridia bhitar arasi, mukh dekha nahin jai;
mukh to tabahi dekhiho, jab dil ki
dubidha jai.
Meaning
The mirror is in your
heart, but you cannot see your face in it;
You will see your face only
when you remove all doubts from your heart.
Commentary
The mirror is really the
mind which reflects what you really are. Just as a dirty mirror cannot reflect
a clear image, just so an impure mind cannot reflect what you truly are. When the mind is full of impure thoughts, passions,
and various types of greed, attachments, etc., then it will not be able to see
God who is the Real Being within as the Soul.
The mind must be purified in order to see yourself, just as you clean
the mirror to see your face clearly.
Guru Kabir says "If you wish
to see yourself in the mirror then you must keep it clean; if the mirror
becomes dirty, how can you see yourself?"
Spiritual life consists in systematically purifying the mind, thus
freeing it from all impurities in thought, word and deed. This is the only way to realize God within
yourself and obtain liberation.
30 gawn unche pahar par, ow mota ki bahh;
kabir as thakur seiye, ubariye jaki
chhahh.
Meaning
Kabir says that one should
live on a high mountain and hold on to the arm of a strong person;
One should serve such a master
under whose refuge one can get liberation.
Commentary
Guru Kabir advises that one
should live on a high mountain and hold on to the arm of a strong person. By the high mountain he refers to living in an
elevated spiritual state, free from the material and mental bondages of the
world. Just as one living on a high
mountain escapes a flood, just so a person living in a spiritually high state
will avoid being trapped by maya (illusion).
The strong person refers to a guru, or spiritual teacher, who has the
requisite knowledge and ability to help one to live in a high spiritual
state. By taking refuge under such a
master one can obtain liberation. The
lotus is often used to symbolize such a spiritual state of living. Just as the lotus grows from the mud but
itself remains pure and unsoiled, just so the devotee can live in the world but
remain free from its turmoil and material, mental and emotional bondage. The alternative is to continue in this world
of maya (illusion) and be subject to rebirths according to the Law of Karma.
31 jehi marag gaye pandita, tei gayi bahir;
unchi ghati ram ki, tehi chadhi
rahai kabir.
Meaning
The path followed by the
pandits is also the same one followed by the worldly people;
But Ram's abode is very
high, and Kabir has climbed there.
Commentary
In this sakhi Guru Kabir
testifies to the fact that the pandits (priests) follow the same path, or way
of life, as followed by the average worldly person. That means, in effect, that the priests are
usually not much better than the average person who is pursuing the worldly
life, and are living for the satisfaction of their desires and external
pursuits. They are not truly seeking to attain
liberation, or the realization of God who dwells within as the Conscious
Spirit. They are often pre-occupied with
their dogmas, rituals and rigidly controlled doctrines which do not give them
freedom. Only a few people strive to
realize God and those are the mystics.
It is for this reason that the sakhi states that God's abode is high (on
a high mountain). It requires a great
deal of self-discipline and effort to climb there. Kabir states that he has climbed that steep
path and reached the abode of God.
32 ye kabir tain utari rahu, tero sambal paro
na sath;
sambal ghate pagu thake, jiw birane
hath.
Meaning
Kabir says, "Come down
from your high path as you have run out of supplies;
When you run out of
supplies, and your feet are tired, you are at the mercy of others."
Commentary
In this sakhi Guru Kabir is
instructing a devotee who wants to obtain liberation and is following a
spiritual path, but who does not have adequate preparation, or faith and
devotion in his heart. He, therefore, is
short of adequate supplies, figuratively.
When a person is traveling in a foreign country, and he runs out of
supplies or funds, and he becomes tired, he is at the mercy of others. Similarly, when a devotee is traveling on the
spiritual path and he has not prepared himself by developing the proper virtues
of love, humility, kindness and contentment, and giving up the passions of
lust, anger, greed, hate, etc., then he will find himself in a difficult
position. Instead of attaining God
Realization, he will find that he is at the mercy of kal (negative power). It is precisely this condition which
prevailed in the lives of prominent television evangelists who have been
scandalized by actions unbecoming of people in their positions in the
church. The same applies to other people
who want to be on a spiritual path but do not examine their behavior and clear
their consciences, and are still hoping to attain liberation.
33 kabir ka ghar sikhar par, jahan silahali
gail;
pawn na tike pipil ka, tahan khalkan
ladai bail.
Meaning
Kabir's house is on the
mountain top where the path is very slippery;
Where the ant's legs cannot
get a foot hold, there the people wish to go with loaded bullocks.
Commentary
This sakhi deals with the
spiritual height attained by saints. By
the mountain top Kabir, figuratively, means the pinnacle of spiritual
perfection which he attained and where he dwelt, meaning that he dwelt with
God. The path to God is very slippery
because most people cannot live a real and true spiritual life, in order to
gain the illumination of God in this life.
If an ant's legs cannot gain a foot hold on such a path, then how can a
bullock loaded with goods travel on that path?
The load refers to pride, ego, and vanity along with other passions with
which people fill their lives. These
must be discarded if one wishes to travel on the path to God. We know that the ant can walk on almost any
surface, yet it has trouble to walk on the path, figuratively, to God. The ant, however, belongs to the material world
and lives by instinct and has no consciousness of Divinity. Thus the ant, in spite of its agility, cannot
travel on the spiritual path. There are
many people like the ant who have perfected themselves in many ways, but still
have their hearts full of ego, and thus they also cannot reach God. Everywhere in his teachings Guru Kabir has
instructed people how they have to travel in order to reach the "mountain
top" where God dwells.
34 binu dekhe waha desh ki, bat kahe so kur;
apuhi khari khat hai, bechat phirai
kapur.
Meaning
Without experiencing that
country (God Realization) whoever talks about it is foolish;
He, himself, eats bitter
things and wanders about selling camphor.
Commentary
There are many teachers and
preachers of heaven and God, and spiritual life. Many of these same people are still victims
of their own passions, cravings, selfishness, intolerance and greed. If we could read their minds what a shocking story
their minds would tell! These people,
nevertheless, preach from the pulpits of various denominations and religions
and try to take other people to God. In
this sakhi Guru Kabir states that such people are foolish. If they do not have God Realization within
themselves, how can they impart that to others?
They are themselves bound by their human frailties, yet they go about
teaching others of righteousness. Thus
Guru Kabir states that such people eat bitter things (cravings and passions)
and wander about selling camphor which they do not possess. Elsewhere, Guru Kabir has stated that such
people are like the blind leading the blind and they both fall into the
well. We should rouse ourselves from our
spiritual lethargy, throw our narrow conceptions and dogmas aside, and awaken
to the light of God shining in all.
35 shabd shabd sab koi kahai, wo toh shabd
videha;
jibhya par awai nahi, nirakhi
parakhi kari leha.
Meaning
All people say
"shabd", "shabd" (the Word), but that shabd is bodiless;
It does not come to the
tongue; examine it and understand it.
Commentary
People all over the world
talk of the Word, the Word of God. The
world was created from the Word. But do
they really understand what the Word is?
Guru Kabir says that this Word is bodiless and by talking of It, It does
not become a part of one's own being. He
states that the Word does not come to the tongue, therefore when you utter the
Word, you are not in fact, uttering the Word, but only a sound symbol of what
the Word actually is. He tells us to
examine it, and understand it.
The Word and God cannot be
separated. Neither can the Word be
separated from living beings. God and
His Power, or the Word, are never separate.
God manifests in all beings everywhere and it is that God Energy that
produces and sustains life. God has no
name and whatever terms we use to name God remain only our Word symbols for
God. God can thus have as many names as
we wish to ascribe to Him. Nevertheless,
God remains God, unfathomable to our bodily senses. God can be examined and known only through an
inner cleansing process to attain purity of the mind and heart, and to allow
God to manifest within. God is in secret
and He will be seen in secret. One must
attain this through meditation. When one
understands the Word, one becomes enlightened and free from the material
bondage of the world.
36 parbat upar har bahai, ghoda chadhi basai
gawn;
bin phul bhownra ras chahai, kahu
birwa ko naun.
Meaning
God consciousness flows on
the mountain top and the horse (mind) climbs to dwell in that village;
The bee (soul) wishes to
drink the nectar though there is no flower.
What is the name of that tree (which produces the flower and nectar)?
Commentary
This sakhi deals with the
mystical concept of union with God. The
mountain top refers to the summit, or void, as described in meditation. The horse is the mind which the yogi must
control, so that he can climb to that summit and dwell in that village where
God dwells. The bee is the soul which
always longs to drink the nectar of God Realization, but how can there be
nectar without the flower. Mystically,
the tree is the body which produces the flower (which makes it possible to have
the nectar of God union). In other
words, the yogi, or devotee, starts with his body. He then uses his mind which he must control,
so that the mind can rise to realize God consciousness in meditation. In that exalted state of meditation the soul
which has been athirst for union with God, merges into that God consciousness
and its sense of individuality disappears.
The bondage which the soul had accumulated in the course of its worldly
existence is immediately abolished, and the soul realizes liberation. The same
idea and process has been expressed in various ways by all saints and saviours
of the world. It is the only way in
which to obtain liberation from the clutches of worldly existence. All people who adhere to a religion and
aspire to liberation, must eventually go through this process to reach their
desired goal.
37 chandan bas niwarahu, tujh karan ban katiya;
jiyat
jiw jani marahu, muye sarv nipatiya.
Meaning
O sandal wood! Give up your fragrance; because of your the
forest is cut.
Do not destroy living
beings. At death all will be destroyed.
Commentary
In this sakhi Guru Kabir uses
the figure of speech of personification.
He uses the sandal wood to represent the human being. Because of the sandal wood people will cut
down other trees in order to obtain the sandal wood for use. A human being, similarly, cuts down other
lives either for food or for other reasons.
The fragrance of the sandal wood represents the desires and passions of
the human being. Because of the
fragrance the sandal wood and other wood along with it are cut, just so,
because of desires, man destroys other life.
Guru Kabir, who teaches total non-violence towards other living beings,
instructs that we should not kill living beings. Death will come soon enough and all living
beings will be destroyed anyway. It is
not in our hands to destroy what God has created and which we cannot create.
38 chandan sarp lapetiya, chandan kahh karai;
rom rom vish bhiniya, amrit kahan
samai.
Meaning
The snake wraps itself on
the sandal wood tree. What can the
sandal wood do?
When every hair of the body
is soaked with poison, how can nectar get in?
Commentary
In this sakhi Guru Kabir
uses the snake to symbolize the passions and evils which people have, and the
sandal wood tree to represent the human being.
The sandal wood grows in the forest and often snakes will entwine
themselves on the tree as occurs in any forest.
The snake may be full of poison and the sandal wood is full of fragrance
which people seek. Similarly, a person
may be full of the passions of lust, greed, anger, ego, and vanity, etc., and
his life may be colored by hate and intolerance. A person living this life really does not
leave much room for love, beauty, harmony and righteousness to enter into his
life. Just as a sandal wood is helpless
in removing the snake from itself, just so, people caught up in these passions
and negative feelings and behavior, have difficulty in extricating themselves
through lack of self discipline and exertion of their will, and they become
unwitting slaves to their own passions and desires and evil tendencies. This is not truly a human way of living. Every human being should realize his Divine
origin, and live in such a way that the love, beauty and harmony of God
manifest through him.
39 jyon modad samsan shil, sabai rup samsan,
kahahi kabir waha sawaj ki gati, tabki
dekhi bhukan
Meaning
Just as a crystalline stone reflects the colour and
form of every object placed near it,
Just so the dog sees itself
reflected and barks at it, says Kabir.
Commentary
A crystalline or polished stone behaves like a mirror and will
reflect any colour or form of an object placed in front of it.
In this sakhi Kabir uses the crystalline stone to symbolize man’s mind
and the dog is the man himself. Whatever
the man is, that is what he will reflect in his mind. The saying “as a man thinketh so he is” carries the same
meaning. People are full of various
types of emotions, passions and feelings and they react to them by reflecting
mentally, either anger, frustration, dejection, depression, or happiness,
contentment, peace and love. Just as the
dog seeing itself reflected and he barks
at the reflection, just so, people react to the various emotional states by
reflecting them in their mind.
In this sakhi Guru Kabir
teaches that the dog foolishly barks at its own reflection, thinking that it is
another dog. People should not be
foolish like the dog and keep on reacting to their varied emotional states,
passions and frustrations, etc. People
should understand themselves and develop self-control, and maintain an
equanimity of mind. This is very
important for all of humanity, as it is the path to peace and happiness.
40 gahi tek chhorai nahi, jibh chonch jari jai;
aiso tapt angar hai, tahi chakor
chabai.
Meaning
Once you accept a vow do not
give it up, even though the tongue and beak get burned.
Even though such heat is in
burning charcoal, still the chakor eats it.
Commentary
There is a popular legend
in
41 chakor bharose chandra ke, niglai tapt
angar,
kahai kabir dahai nahi, aisi bastu
lagar.
Meaning
The chakor, being reliant
on the moon, eats burning charcoal;
Kabir says that he does not
get burned - such being the attachment to a noble one.
Commentary
In Hindu mythology there is
a bird called the chakor. It longs to see
the moon and on seeing it, the bird becomes entranced. In such a state it even pecks at burning
embers but it does not get burned. It is
similar to a person under hypnosis and given the suggestion that he will not
feel pain or get burned with a flame.
Guru Kabir uses the chakor bird to explain the type of relationship we
must develop with God. If we become so
attached to God and enraptured in Him, then we will not be burned by any of the troubles of this world. We will rise above the passions, doubts,
intolerance and bigotry. We will develop
contentment and happiness in life. We
will take part in noble actions and keep noble company, and steadily grow in
spiritual wisdom. What else is really
important in life?
42 jhilmill jhagra jhulate, baki chhuti na kahu;
gorakh atke kalpur, kown kahawai
sahu.
Meaning
Everyone swings in the
scintillating light of the world; no one can escape it.
Even Gorakh was trapped in
the city of
Commentary
This world is full of many very attractive things for
people, here described as scintillating light.
Just as a moth is drawn to a light and often is burned to death, just so
many people are attracted to the things of this world which also, figuratively,
scorch them to death. No one can escape
it. Gorakhnath was a famous yogi who did
a great deal of austerity. Even he was
subject to mortal death like anyone else.
If such a great yogi had to go through this world ending in death, then
what can be said of the average person.
In yoga, the scintillating
light can be seen in meditation, and it
is a sign of being on the path, but yet, a long distance to go. Many yogis often end up arguing about the scintillating
light, and be entangled in the same problem.
This type of activity shows that one has not yet reached God Realization
and, therefore, is still in bondage to this material world, and will end up in
death without attaining liberation.
43 gorakh rasiya yog ke, muye na jari deha,
mas gali mati mili, karo manji deha.
Meaning
Gorakh was very fond of
Hatha Yoga and, when he was departing his life in Hatha Yoga, he instructed his
disciples not to burn the body.
His flesh melted and mixed with
the soil, in spite of his punishing it uselessly with the practice of Hatha
Yoga.
Commentary
Gorakhnath was a famous and
an accomplished Hatha Yogi. He was able
to purify his body through his practices.
Because of his yogic powers he was able to practice his yoga and go into
death. His body, nevertheless, melted
and mixed with the earth like the body of anyone else. He did not achieve immortality of the body,
in spite of his pride and Hatha Yogic achievement. Guru Kabir advises that mere physical
training in yoga without, at the same time, training the mind in the highest
spiritual attainment and obtaining God realization, then the mere physical
practices of yoga are not, in the end, beneficial. You see, spiritual attainment is achieved
through the mind and the spirit, and the body is merely the vehicle for its
attainment. When one lavishes effort and
time on the vehicle and not on the mind and the spirit, then one is doomed to
failure.
44 ban te bhaga bihade para, karha apni ban;
bedan
karha kaso kahai, ko karha ko jan.
Meaning
According to his nature of
running, the hare runs from the jungle and falls into a dreadful trap;
To whom shall the hare tell
his trouble, and who will understand it.
Commentary
This allegorical statement
is used by Guru Kabir to explain the condition in which people find themselves
according to their natures. The hare has
a habit of running from one bush to another, and because of this habit he can
fall into a trap from which he cannot escape.
Just so people fall into the traps of materialism, illusion, doubts,
passions, anxieties, depressions, religious and racial intolerance, pride and
vanity, etc. People are engulfed in
these because of their various natures, attitudes, knowledge and beliefs. Once each person is caught in his particular
trap or set of traps, to whom can he tell his trouble as there will hardly be
anyone who can understand his trouble from his own view point. Other people are also caught in their own traps,
and escape to freedom becomes very difficult.
Freedom can be obtained only by
purifying one’s life and living nobly according to the highest spiritual ideals
as taught by the great gurus and saviours of the world. If people follow their natural natures
(inclinations) prompted by things of the material world, then it is difficult
for them to obtain freedom.
45 bahut diwas te hindiya, sunya samadhi lagai;
karha para gadh me, duri para
pachhitai.
Meaning
Hatha Yogis, trying for many
days to obtain samadhi in the depth of silence, do not find that state of
bliss.
They repent, just as a
rabbit which falls into a ditch and repents, being far away from its
destination.
Commentary
Unless God is firmly established
in one’s heart and becomes a working and motivating power in that person’s
life, he will not be able to obtain the bliss of union with God. There are many yogis who become adept in
Hatha Yoga, and they long for union with God in the state called samadhi. But they do not obtain it because they are
preoccupied with their yogic practices.
They have, figuratively, fallen into a ditch or a hole from which they
are not able to escape. It is the same
as a rabbit which falls into a deep ditch and is not able to escape. The rabbit repents for its sorry state and
for not reaching its destination. Just
so, the Hatha yogi repents for not obtaining God union. External practices fail to give God
realization. Becoming pure and humble
allows God to motivate all actions. One
has to be totally immersed in the Consciousness of God before one can obtain
that bliss of union with Him.
46 kabir bharam na bhajiya, bahubidhi dhariya
bhesh,
sai ke parchawate, antar rahi gai
resh.
Meaning
O Kabir! Man does not escape from doubts even when he
assumes many outward forms;
Without realization of the
Master in the heart, the stain of doubts remained.
Commentary
People following certain
religions will put on the external garb of that religion. Thus we find people
wearing robes of different colours, sandal marks, caps, rosaries, crucifixes,
turbans, sacred threads and garlands, or carry other symbols of their religious
order. These external trappings do not
cleanse the heart of these adherents. Their lives do not become pure and
spiritual because of their adornments.
Guru Kabir states that they are still full of doubts, and that they
cannot fathom the divinity of the Master who resides within their own hearts. This teaching is so simple and yet people,
even those who feel they are following a true religious path, find it difficult
to understand what is a true spiritual life.
Unless people awaken to the truth of spiritual life, they will continue
in doubt and continually search for liberation.
47 binu dande jag dandiya, sorath pariya dand,
bat nihare lobhiya, gur te mithi khand.
Meaning
People of this world suffer
without being punished, just as the people of Sorath were.
They are greedy, seeing the
attractions of the world, just as they like the sweeter sugar than molasses.
Commentary
Sorath was the ancient name
of the
This world is full of many
attractions which allure people. This illusory
nature of worldly things is spoken of as maya.
Maya has a great hold on the minds of people. They feel that it is sweeter than living a spiritual life and doing devotion to god. Guru Kabir compares this so called sweetness
of maya to the sweetness of sugar which is preferred by the people to the
molasses. Yet molasses is the forerunner
of the sugar and is even more nutritious. Yet people prefer the sweetness of
the empty calories of the sugar.
To the extent that people
are allured by the evanescent attractions of the world, to that same extent
they are depriving themselves from spiritual growth and eternal happiness.
48 malyagir ki bas me, briksh raha sab goy;
kahabe ko chandan bhaya, malyagir na
hoy.
Meaning
Living in the fragrance of
the Malyagir, all the trees look like the sandal tree.
For name-sake they are
called sandal, but they cannot be the real sandal wood trees.
Commentary
The Malyagir is a mountain
made famous by its sandal wood trees.
People passing by the mountain get the fragrance of the sandal wood and
would think that all the trees on the mountain are sandal wood trees. Thus even the trees which are not sandal wood
would, in a manner of speaking, be called sandal wood trees. Although they have the fragrance of the sandal
wood, they are not sandal wood themselves.
Guru Kabir is pointing out
in this sakhi that people may associate with, or live among, saintly people or
true devotees of God. That does not,
however, make them true devotees of God.
Although other people may deem them worthy of worship and may, in fact,
do so, they still remain what they are unless they develop the true
characteristics of a devotee of God. The
trees on the Malyagir will often take on the fragrance of the sandal wood tree,
but they are not themselves sandal wood.
Their inner core continues to be that of the particular species of
trees. Just so the inner core of people
who associate with devotees need not be purified, nor reach an exalted state of
spiritual realization. Their association
with real devotees is only superficial.
49 malyagir ki bas men, bedha dhak palas,
bena kabahu na bedhiya, jug jug rahiya
pas.
Meaning
All the common trees like
dhak and palas growing on the Maliyagir mountain become impregnated with the
fragrance of sandalwood;
But the bamboo, though it
grows among the sandal wood for ages, cannot be impregnated with the fragrance.
Commentary
The Maliyagir is the famous
mountain perfumed by the fragrance of sandal wood. All the common trees which have woody stems
absorb the fragrance and, in turn, become like sandal wood themselves because
of that fragrance. The bamboo, however,
has a hollow stem and cannot take on the fragrance of the sandal wood. The lesson Guru Kabir wishes to impart in
this sakhi is that we must be like the trees which can absorb the
fragrance. In other words, we must be
able to absorb spiritual teachings and grow in spiritual consciousness in order
to purify our lives and attain liberation.
If, however, we are hollow like the bamboo, then we will not be able to
absorb the true spiritual teachings imparted to us by the guru and thus, we
will not evolve in spiritual consciousness.
We will remain entangled through karmas and maya, and will be subject to
rebirths until we begin to absorb the Truth in spiritual life and obtain
liberation.
50 chalte chalte pagu thaka, nagra raha now
kosh;
bichahi men dera para, kahahu kown
ko dosh.
Meaning
By walking and walking my
feet became tired, and the city of my destination is nine koshas away;
In the midst of the
journey, I had to rest; tell me whose fault is it?
Commentary
The walking referred to
here is wandering from place to place in pilgrimage, or from religion to religion, or from one
teaching to another, or performing one ritual after another, etc. One does not reach the destination. The destination is the city where God
dwells. It is realized in meditation. This state is reached after crossing a long
distance which, figuratively, are all the obstacles in the way, such as the
mind, ego, passions and desires. While
on the journey of this life one has to stop at a resting place which is,
figuratively, death. The destination has
not been reached. Guru Kabir asked Whose
fault is it if you have not reached your destination. You have been wasting your time going in
various alleys and byways, instead of following the highway, which lead
straight to the eternal city of