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