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The blessings of langar – A story from Paonta Sahib

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Guru Nanak says, "As long as I sing, I live, As soon as I forget, I die. So how can I forget?"  Here is a story to prove Guru Nanak lives and sings among us ... 

'Huge blessing in small virtues'
- by Maj Gen SPS Narang (Retd) in The Tribune:

Huge blessing in small virtues

Last November, I was driving back to Dehradun from Chandigarh — a fascinating four-hour journey, with the added attraction of visiting Paonta Sahib Gurdwara. I had to break on the way to give myself and my car some rest. And what better than entering the abode of the Guru. Besides the soothing kirtan, it is the langar that one savours, seated on the floor among a multitude of people from all walks of life. Some partake of all meals as they have no means to satiate their hunger. Breaking bread with them gives an indescribable spiritual high, and to experience this, one doesn’t have to belong to any one religion.

I, too, enjoyed the langar and came out to get on with my journey. I stopped to buy some knick-knacks from a kiosk outside the gurdwara. Just then, I spotted a family of Gujjars in an intent discussion in front of a tea vendor. The family comprised an elderly couple, two middle-aged couples and four children. Three women were partially veiled. They seemed poor as the eldest gentleman (probably the father) counted coins and some crumpled notes. Undoubtedly, the issue was how much they could afford to buy.

They asked for three cups of tea and four samosas. Gathering courage, I asked him, “Kya aap sab khana khayenge?” They looked at one another with a mix of surprise, apprehension and a hurt self-respect. There was silence. Sometimes, silence can be loud. The innocent eyes of the kids were filled with hope. “Hum kha ke aaaye hain,” he responded. There was an instant retort, “Kahan khayaa hai subeh se kuch bhi, Abba?” Hearing that, a dull ache in my chest caught me by surprise. The stern look in the eyes of the three men and the pleading moist eyes of the women said it all. I insisted that they come with me. They agreed, reluctantly.

We entered the gurdwara. A good feeling descended over me as I deposited their shoes at the jora ghar. The elders were awed by the architectural marvel. However, there was fear in their eyes, which was understandable. They were entering a non-Islamic place of worship for the first time. But the children couldn’t care less, their innocent faces single-mindedly focused on food. Some onlookers flashed strange looks from the corner of their eyes. But then I followed the children, adopting their easy attitude as they excitedly chose head wraps of different colours.

Except for the eldest member, all accompanied me inside, and emulating me, bowed their heads and touched their forehead to the floor. Many others must have noticed, as I did, that these children went through this ritual with utmost reverence. They took parshad from the Bhaiji who asked them if they needed more. The children gladly nodded.

We entered the Langar Hall and I took the kids along to collect thaalis. They did it with joy, like only kids would. Seated opposite us was a newly-married couple. The bride, with red bangles accentuating her charm, asked the children to sit beside her, and two of them sat between them. The way she was looking after them, I could tell she would make a loving mother. Langar was served, and though I had already eaten, I ate a little to make my guests comfortable. One had to see to believe how they relished it. The initial apprehension had vanished and they ate to their fill. I have no words to describe the joy I experienced. The only thing I recall is that my heart was pounding against my rib cage.

We had nearly finished when an elderly Sikh and a youth with flowing beard (perhaps the head granthi and sewadar) sought me out. I was overcome by fear, and more than me, my guests were scared. I walked up to them with folded hands. He enquired, “Inhaan nu tusi le ke aaye ho? (Have you brought them in?).” I nodded. The next question had me baffled, “Tusi har din path karde ho? (Do you read scripture every day?).” I almost blurted “yes”, but it would have been a lie. So, with utmost humility I said “no”. Expecting an admonishment, he surprised me, “Tuhaanu tha koi lorh hi nahin. Aj tuhaanu sab kuch mil gaya hai ji (You don’t need to. Today you have got everything).” I was flabbergasted. Was it advice or sarcasm?

He added, “Inha nu Babbe de ghar lya ke te langar khva ke tusi sab kuch paa laya. Tuhaada dhanwad. Assi dhan ho gaye (By bringing them to the Guru’s abode for langar, you’ve got everything from God. Thank you. We are blessed).” Then, with folded hands, he walked up to the elderly couple and requested them, “Aap jad bhi idhar aao to langar kha ke jaaiye. Yeh to uparwale da diya hai ji (Whenever you happen to pass through here, please come and have food. It is God’s gift).”

I escorted my guests out of the Langar Hall. Just as we were about to pick our footwear, one of the children said, “Humme aur halwa do naa.” We five went in to get more parshad. Finally, as they were about to depart, the elderly lady whispered to her husband. I enquired, “Koi baat, Miyaji?” Almost pleadingly, he said, “Yeh keh rahin ki, kya aap ke sar par haath rakh sakti hain? I bowed as she blessed me with tears in her eyes. A wave of emotions swept over me.

Is it my imagination, or for real, that I often feel the beautiful hand of a Muslim lady, wrapped in purity and love, on my head?

O survivors of the fire of the womb …

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Image result for fire of the womb

Human birth is a wonder.  There are so many improbabilities that are to be overcome for everything to happen smoothly.  It is a miracle how smoothly things have gone for so many of us on earth. 

Father's seed and mother's blood came together in the fire of the womb to conceive a baby.  And while everything else gets digested in this abdominal firepit, this baby is nourished in the womb for several months. Can you imagine living in a slimy, dark firepit with your head turned upside down. The baby not only survives but thrives in this treacherous place. How?

The baby gets saved because it remembers Satnam, the essence of the truth.  The baby does not have an ego. The baby does not think that he is the doer. The baby acquiesces. The baby completely surrenders to the will of God. In that sense, the baby does not forget God for an instant.

Every birth is a victory among a terrible fire.  Every life has the same opportunity ... the opportunity to win in battle in this burning world.  Those who forget oneness, lose the battle of life. There is no peace for the forgetful.  Peace is found in the remembrance of oneness. Peace is found in the singing of oneness.

O survivors of the fire of the womb, remember that the human birth was a wonder to start with. This life can also become a wonder if you remember to sing the song of oneness.

(From Jaitsri ki vaar by Guru Arjan Dev)

pauVI ] (706-6)pa-orhee.Pauree:

rkqu ibMdu kir inMimAw Agin audr mJwir ] (706-6)rakat bind kar nimmi-aa agan udar majhaar.From egg and sperm, you were conceived, and placed in the fire of the womb.

(nimeya:  nee rakhna, laying a foundation, foundation of birth = conception, like in bhand jamiyeh bhand nimiyeh in Asa ki vaar)

aurD muKu kucIl ibklu nrik Goir gubwir ] (706-7)uraDh mukh kucheel bikal narak ghor gubaar.Head downwards, you abided restlessly in that dark, dismal, terrible hell.

(bikal -from vyakul, confused)

hir ismrq qU nw jlih min qin aur Dwir ] (706-7)har simrat too naa jaleh man tan ur Dhaar.Remembering the Lord in meditation, you were not burnt; enshrine Him in your heart, mind and body.

ibKm Qwnhu ijin riKAw iqsu iqlu n ivswir ] (706-8)bikham thaanahu jin rakhi-aa tis til na visaar.In that treacherous place, He protected and preserved you; do not forget Him, even for an instant.

pRB ibsrq suKu kdy nwih jwsih jnmu hwir ]2] (706-8)parabh bisrat sukh kaday naahi jaaseh janam haar. ||2||Forgetting God, you shall never find peace; you shall forfeit your life, and depart. ||2||



O survivors of the fire of the womb …

0
Image result for fire of the womb

Human birth is a wonder.  There are so many improbabilities that are to be overcome for everything to happen smoothly.  It is a miracle how smoothly things have gone for so many of us on earth. 

Father's seed and mother's blood came together in the fire of the womb to conceive a baby.  And while everything else gets digested in this abdominal firepit, this baby is nourished in the womb for several months. Can you imagine living in a slimy, dark firepit with your head turned upside down. The baby not only survives but thrives in this treacherous place. How?

The baby gets saved because it remembers Satnam, the essence of the truth.  The baby does not have an ego. The baby does not think that he is the doer. The baby acquiesces. The baby completely surrenders to the will of God. In that sense, the baby does not forget God for an instant.

Every birth is a victory among a terrible fire.  Every life has the same opportunity ... the opportunity to win in battle in this burning world.  Those who forget oneness, lose the battle of life. There is no peace for the forgetful.  Peace is found in the remembrance of oneness. Peace is found in the singing of oneness.

O survivors of the fire of the womb, remember that the human birth was a wonder to start with. This life can also become a wonder if you remember to sing the song of oneness.

(From Jaitsri ki vaar by Guru Arjan Dev)

pauVI ] (706-6)pa-orhee.Pauree:

rkqu ibMdu kir inMimAw Agin audr mJwir ] (706-6)rakat bind kar nimmi-aa agan udar majhaar.From egg and sperm, you were conceived, and placed in the fire of the womb.

(nimeya:  nee rakhna, laying a foundation, foundation of birth = conception, like in bhand jamiyeh bhand nimiyeh in Asa ki vaar)

aurD muKu kucIl ibklu nrik Goir gubwir ] (706-7)uraDh mukh kucheel bikal narak ghor gubaar.Head downwards, you abided restlessly in that dark, dismal, terrible hell.

(bikal -from vyakul, confused)

hir ismrq qU nw jlih min qin aur Dwir ] (706-7)har simrat too naa jaleh man tan ur Dhaar.Remembering the Lord in meditation, you were not burnt; enshrine Him in your heart, mind and body.

ibKm Qwnhu ijin riKAw iqsu iqlu n ivswir ] (706-8)bikham thaanahu jin rakhi-aa tis til na visaar.In that treacherous place, He protected and preserved you; do not forget Him, even for an instant.

pRB ibsrq suKu kdy nwih jwsih jnmu hwir ]2] (706-8)parabh bisrat sukh kaday naahi jaaseh janam haar. ||2||Forgetting God, you shall never find peace; you shall forfeit your life, and depart. ||2||



Couplets of Kabir – Kabir ke Dohe

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Jagat janayo jihi sakal, so jag janyo naahi.
Jyo aankhin sab dekhiye, aankhi na dekhi jaahi.

The one who is the shower of the entire world, the world knows him not. Just like your eyes show you everything, but you can’t see your own eyes.


Lalee mere laal ki, jit dekho tit laal.
Lalee dekhan main gayi, main bhi ho gayi laal.


The sweet red color of my Beloved is spread all over, where ever I look; I see nothing but the red. What a miracle it is, when I went to see the color of HIM, I also became of the same color.

Sabai rasaayan main kiya, prem* samaan na koy.(at places it is Naam)
Rati ek tan me sanchare, sab tan kanchan hoy.


I have tested all sorts of drugs and medicines, but nothing is comparable to the Love. You just take one drop of it, and your whole being is transformed into pure gold.


Pothi padhi-padhi jag mua, pandit bhaya na koy.
Dhaai aakhar prem ka, padhe so pandit hoy.


The whole world is tired to death by reading books and scriptures, but none could become wise and knowledgeable by reading them. By reading two and half sacred letters of Love(prem word consists of two and half letter in Devanagari script), one becomes real knower.

Kahe Kabir main kachhu na keenha.
Sakhee suhaag Ram mohi deenha.


Kabir says I didn’t do anything. O my dear friends, it is my Lord’s grace and Love who has given me this bliss of unity. It is all his grace and mercy.

Naina antar aav tu, tyuhi nain jhapeun.
Na hau dekhun aur ku, na tujjh dekhan deun.


You please just come inside my eyes and I will close my eyes. Neither I shall see anyone else, nor shall I let you see.

Dus dware ka pinjara, taame panchhi paun.
Rahibe ko acharaj hai, jaaye to acharaj kaun.


This cage has ten doors and the encaged is so thin like air. It is a miracle that it is living inside, not surprising when it is out of the cage.

Birah bhuwangam paiThi kari, kiya kaleje ghaav.
Saadhu ang na moDahi, jyu bhave tyu khaav.


This pang of separation entered in my body like poisonous snake and started eating my heart bit by bit. True devotee never complains and never denies the pain and suffering; let it eat as it wishes.


Sab rang taant rabaab tan, birah bajawe nitt.
Aur na koi sun sake, kai saai kai chitt.


This body is the musical instrument of all colors; the separation from the Beloved plays it day and night. None else can hear it but my Lord or my own heart.

Aaay sakun na tujjh pe, sakun na tujjh bulaay.
Jiyara yonhi lehunge, birah tapaay-tapaay.


Neither can I come to you nor can I request you to come to me. Utterly helpless I am. Shall you let me die burning in this separation?

Birah jalanti main firun, mo birhin ko dukkh.
Chhanh na baithun, darapati, mati jal uThe bhuk.


Burning in the fire of separation I wander here and there and can’t find rest. I still suffer from another pain; I can’t sit in the shadow of any tree, as the tree itself will catch fire from me. I can’t have even that much comfort.

Birah jalanti main firun, jalati jalhari jaaun.
Mo dekhya jalhari jale, santo kahan bujhaaun.

Burning in the fire of separation, I run to the river in hope to put it off and get some coolness. Seeing me, the river starts burning. O saints, tell me, where can I put this fire off?


Agini aanch sahana sugam, sugam khadg ki dhaar.
Neh nibahan ekras, maha kathin byohaar.

It is easy to walk through fire, it is also comparatively easy to bear the cuts of swords, but Kabir says – “It is far more difficult to love equally and continuously in same manner”.


Deepak deeya tel bhari, baati dayi aghatt.
Poora kiya bisaahuna, bahuri na aaun hatt.


He granted me a lamp full of oil and a wick which will never finish. I have completed my trading in this world; I am not coming back to this marketplace.

Maaya to Thaginee bani, Thagat fire sab des.
Ja Thag ya Thaginee Thagi, ta Thag ko aades.

This MAYA( Illusion) is the great cheater, it deceives the whole world. Praise be upon the cheater who is able to deceive this MAYA, he is ordained and authorized by the Lord (mostly in the meaning of the spiritual teaching).


Maaya gayi to kya hua, maan taja nahi jaay.
Maan bade muniwar gile, maan saban ko khaay.

What if you have conquered the illusionary vision and got the reality as it is. The desire and greed to be respected and famous is not easily destroyed. This desire for name and fame has trapped so many sages and spiritually advanced people, it eats all.


Ham ne mare, marihe sansaara.
Hamko mila jiyaawanhara.

I shall not die even if the whole world is destroyed. The savior has found me and saved me.

Had gayi, anahad gaya, raha kabeera hoy.
Behaddi maidan me, raha kabeera soy.

Crossing the regions of limited and unlimited, Kabir has become. In the land of infinite lies Kabir asleep.

Kai birhin ko meech* de, kai aapa dikhlaay.(death)
AaTh pahar ka dajhna*, mope saha na jaay.(burning, suffering)


Either you grant me death or show yourself. This burning and suffering of 24 hours is now being unbearable.

Hansi Hansi kant* na paaiya, jin paaya tin roy.(groom)
Hanse khele Hari mile, kaun suhagin hoy.


None has ever found her divine groom by laughing and enjoying. Who ever has found him, has found through crying. If the Lord could be found by laughing, enjoying and playing, who would care to meet him?

Havas kare piy milan ki,au sukh chaahe ang.
Peer sahe binu padmini*, poot* na let ulang*. (Most beautiful women, son, in lap)


You wish to meet the Beloved and want the comfort and enjoyment for your body, both are not possible together. Even the most beautiful woman delivers her baby through pain and suffering. She gets this joy to hold her baby in her lap after so much pain. By referring to the most beautiful woman, here Kabir indicates that even the soul is pure, devoted and dedicated, still there comes the moment where she has to walk through pain and suffering before she finally meets the Lord.

Hirde bhitar dau* jale, dhuan na paragaT hoy.(fire in jungles)
Jake lagee soi lakhe, kai jin laai soy.


It burns inside the heart like the wild fire broken in the jungle, but the smoke is not visible. Only he can see who is burning inside or HE who has caused it.

Chakai bichhuri rain ki, aai milee parabkaati.
Je jan bichhure Raam te, te din mile na raati(at the places it is Satguru)

The bird cursed to be separated from its partner in night hours meets him again in the morning, but who ever is separated from the Lord, can’t meet him day or night.


Mooye peechhe mat milo, kahe kabeera raam.
Loha maaTee mil gaya, tab paaras kehi kaam.


Don’t think to meet the Lord after death. Meet him while you are alive. Kabir says – “What a philosopher’s stone can do when the iron is turned to dust?”

Kabira baid bulaaiya, pakari ke dekhi baanhi.
Baid na vedan* jaanai, karak kaleje maanhi.(pain)

They called the doctor to check Kabir’s sickness. The doctor checks the pulse to diagnose the disease. The doctor doesn’t understand my pain; it is deep down in my heart.


Man parateet na premras, na is tan me Dhang.
Na jano us peev su, kaise rahasi sang.


Neither I have faith in my heart, nor do I know anything about love. I even don’t know the etiquettes. I am nervous how I will live with my Beloved.

Tum to samarath saaiya, driDh kar pakaro baanhi.
Dhurahi* le pahunchaaiyo, mag* me choDo naahi.(destination, in the middle of road)


You are capable to do anything my Lord, please hold my arms tight and take me to the ultimate destination, don’t leave me in midway.

Yaar bulaawe bhav so, mope gaya na jaay.
Dhani* maili piya ujala, laagi sakun na paay.(bride)


My Beloved calls me with such intense love; but I am such sinful I am unable to walk. The Beloved is the purest one and the bride is dirty and soiled, how can she dare to touch his feet?

Naam na jaane gaav ka, bin jaane kit jaav.
Chalata chalta jug bhaya, pav* kos* par gaav.( one fourth, two miles is a kos)


You don’t even know the name of your own village, without knowing it where will you go? You have traveled for millions of years and have not reached yet, while your own village is just half a mile away.

Chalan chalan sab koi kahe, mohi andesha* aur.(doubt)
Saheb se parichay nahi, pahunchenge kehi Thaur.


Everyone says to come on spiritual journey (referring to Gurus), but I have one doubt. They have not yet met to the Lord, where will they go and where will they take you?

BaaT* bichari kya kare, pathi* na chale sudhaar.(road, traveler)
Raah aapani chaaDi ke, chale ujaar-ujaar*.(desert)

What is the fault of the spiritual path, when the traveler doesn’t travel in right lane? He leaves his own road and walks down to the deserts and blames on the path that it is not taking him to the destination.


Jo hansa moti chuge, kaankar* kyu patiyaay.(pebble)
Kankar matha na nawe, moti mile to khaay.


The swan that eats pearls, will not settle down for pebbles. He will never take the pebbles, only when he will get the pearls, he will feed himself.

Nam ratan dhan paaike, baandhi gaanTh na khol.
Naahi paTat* nahi paarakhi, nahi gaahak nahi mol.(understanding)


When you got the priceless gems of Name, tie it hard in your cloth and never open it. Here no one will understand its true worth, neither anyone will be able to evaluate it. No one will buy and pay for it. So keep it hidden, don’t open in public.

Amrit keri pooriya*, bahu bidh leenhe chhori*.(small packet, in cloth)
Aap sareekha* jo mile, taahi piyaaun ghori.*(like me, will give to drink)


I have tied the small packet of the nectar in my clothes. If I find someone like me, I will make the drink of nectar and offer him.

Kaajar hi ki koThari, kaajar ki hi koT*.(color on walls)
Tau bhi kaaree na bhayi, rahi jo oTahi OoT.(in shelter of Satguru)

This world is like the rooms made of coal, and the walls are painted black. Still the soul which always remains under the shelter of the Satguru doesn’t get any black color upon her.


Kali khoTa jag aandhra, shabad na maane koy.
Jaahi kahun hit* aapana, so uThi bairee hoy.(good wishes)

This Kaliyug (Dark Age) is a corrupt period, no one believes in SHABAD or Word. Who ever I speak about it for his wellness, he becomes enemy of me.


Jin DhoonDha tin paaiya, gahare paanee paiTh.
Main baura dooban dara, raha kinaare baiTh.


Whoever searched for him, found him by diving deep in the ocean. I was such fearful of getting drawn; I couldn’t gather courage to go deep. I sat at the shore and found nothing.

Herat herat he sakhi, raha kabir heraay.
Boond samaani samand me, so kit heri jaay.


Kabir kept on searching and searching and now he is totally lost. The drop is merged in the ocean, now nowhere it can be found.

Hirday maanhi aarasee, mukh dekha nahi jaay.
Mukh to tabahi dekhai, dubidha dei bahaay.


In your heart is the mirror where you can see the face of the Beloved but you are not able to see it. The face of the Beloved can be seen only when you drop all doubts, thoughts and conflicts.

Padha guna seekha sabhi, miTa na sanshay sool.
Kah kabir kaso kahun, yah sab dukh ka mool.

You read a lot, thought over it again and again and learned so many things, still the doubts are not removed from the mind. Kabir says – Whom should I say that all these things are the root of all problems and suffering.


Laaya sakhi banaay kar, it ut achchar kaaT.
Kah Kabir kabtak jiye, jooThi pattal chaaT.


You made the SAKHI (the two liner poetry which speaks about witnessed truth) by adding few words from here and some words from another place. Kabir says – “How long you will live by eating others’ leftovers? Do your own search and speak the experienced truth not the borrowed words.”

Kahata* to bahuta mila, gahata* mila na koy.(speakers, someone who holds us)
So kahata bahi jan de,jo nahi gahata hoi.


There are so many talkers but I couldn’t find someone who would hold us (refers to Spiritual Gurus who make big claims but actually are not capable to fulfill the promise to grant realization). The one who doesn’t make big claims but holds us and takes us to the destination, that Guru is needed on the spiritual journey. If someone makes big claims but doesn’t hold us, let them go. Don’t follow him who is not the holder.

Sahaje sahaje sab gaya, sut bit kaam nikaam*.
Ekmek hwe mili raha, das kabira raam.

Naturally and gradually all are left behind- the attachment and pleasures of children, wealth, lust and even detachment. Now Kabir is merged with his Lord as one entity.
*Here nikaam refers to the work one has to perform as his duty in this world even when he is not mentally attached to it anymore. He doesn’t derive any pleasure or doesn’t expect any outcome from it for him yet does it for the sake of serving his duty towards the world. One day comes when even this task is finished and one is totally free from the creation and becomes the part of the creator.

Jo kachhu aawe sahaj me, soi meeTha jaan.
Kadua laage neem sa, jame aichataan(after much discussion).


Whatever comes to us naturally is a sweet gift by the Lord. Anything which we get by asking or arguments or by troubling others is bitter like Neem.

Jo dekhe so kahe nahi, kahe so dekhe naahi.
Sune so samujhaawe nahi, rasana*, drig* shruti* kaahi.(tongue, eyes and ears)


We have separate sense organs. Which sees speaks not, which speaks, can’t see. Which hears, can’t speak and explain. These three organs – tongue, eyes and ears do the task which they themselves experience not. It is possible to have differences in communication among this three in one person, then what about the whole world? There is always a chance that we are living in constant miscommunication, illusion and wrong interpretation.


Hari heera kyu paaiye, jin jeewe ki aas.
Guru dariya so kaadhasi, koi marjeeva daas.


The diamond of the God’s Love can’t be found by someone who has the desire to live on. Someone who is courageous enough to die and has died while living, dives deep in Satguru’s ocean and finds it.

Khari kasuaTi naam ki, khoTa Tike na koy.
Naam kasauTi jo Tike, jeevat mirtak hoy.


The touchstone of Naam is the purest one, no fake or false can stand it. Only those can stand Naam’s test, which are died while living.

Marate marate jag mua, auras* mua na koy(in different way).
Das kabira yo mua, bahuri na marana hoy.

People have died so many times in millions of years, but they didn’t know how to die in a different way. Kabir, the servant of the Lord has died in such a way that he will not have to die again.


Ghar jaare* ghar ubare*, ghar rakhe ghar jaaye.(burning, saved)
Ek achambha* dekhiya, mua* kaal ko khaay.(strange thing, dead)


If you burn the house*, your house** is saved (*your false or temporary abode, the different layers of bodies, in material world, it is tie up with a household, ** your true house or spiritual home). If you keep your house (don’t let it go), your original home is lost. I saw such a miracle that the dead is eating the kaal (the angel of death and destruction).
*Here dead refers to the devotee who is supposed to be food of Kaal, but after burning his house in temporary worlds, he has won the time and death. Now he has consumed the region of time and space and has conquered the fear of death.

Nirmal bhaya to kya bhaya, niramal maange Thaur.
Mal niramal se rahit hain, te saadhu koi aur.


What if you have become the pure one, you ask a pure place to dwell in. That Sadhu is a rare one who has gone beyond the sense of purity and impurity.

Bhajun to ko hai bhajan ko, tajun to ko hai aan.
Bhajan tajan ke madhya me, so kabir man maan.


If I should devote, who is there to devote? If I must renounce, what is there to be renounced? In the middle of devotion and renunciation lies the true path, such is Kabir’s understanding.

Ab to jujhe hi bane, mudi* chalya ghar door.(returning)
Sir saheb ko saumpate, soch na keeje soor*.(warrior)


Now you have no other option - be ready to die anytime and fight fiercely. If you want to leave the battlefield and return to the old home (old patterns of life), that is left far behind. Now you can’t be back to that state. Now submit your head to the Lord O warrior and think not for a second but fight.

Sir raakhe sir jaat hai, sir kaaTe sir hoy.
Jaise baatee deep ki, kaTi ujiyara hoy.

If you want to keep your head (ego, I-ness), your original head is being lost (soul’s identity, true self), and if you cut your head off, you grow a new head. It is similar to the wick of a lamp; which burns and finishes itself in order to turn into light.


Jo haro to sev Guru*,jo jeeto to daav.(at places it is Ram, both refer to same power)
Sattnam se khelta, jo sir jaav to jaav.


Now this is the game with True Name. If I loose, I shall server my Guru forever. If I win, I am the winner anyway. Both ways I am in a win-win situation, what if my head is gone; let it go, let me die within.

Khoji ko Dar bahut hai, pal pal paDe bijog.
Pran* raakhat jo tan gire, so tan saheb jog.(promise)


A seeker has so much fear; he always suffers by the pangs of separation. If the seeker dies while keeping his commitment towards Guru, that body, mind and soul is worth to serve Sahib (the Lord).

Patibarata mailee bhali, kaali kuchit kuroop.
Patibarata ke roop par, waraun koTi saroop.


A dedicated and committed wife is the most beautiful woman in the world, even if she is of black color, of rude nature and ugly. I shall sacrifice millions of beautiful women for that dedicated wife. Here Kabir indicates the one-pointed devotion towards the Guru and Lord which is the most required quality in a devotee and which pleases the Lord most.

Patibarata pati ko bhaje, aur na aan suhaay.
Sinh* bacha jo langhna*, tau bhi ghaas na khaay.(lion, hungry)


A committed wife is devoted only to her husband, none else can please her. If a lion is hungry, still it will not eat grass.

ChaDhi akhade* sundari, maanda* piy so khel.(wrestling ground, started the game)
Deepak joya gyaan ka, kare kaam jyu tel.


The above is a beautiful example of analogies Kabir used to describe the indescribable and the path of spiritual practice. He says- The beautiful maiden has come to the wrestling field to play the game with her beloved. She has lit the lamp of true knowledge and has put the lust as oil.
The beautiful maiden refers to the female aspect of the soul which is love, devotion and dedication. The beauty describes the soft and tender nature. The maiden has come to the wrestling field, which denotes the male aspect of the soul. Only devotion will not work, a time will come when the soul has to be courageous and brave enough to die as I. As it is said that love is not work of tenders and gentles, it is work of wrestlers. If a soul has to love the Lord truly, it is as challenging as a beautiful maiden wrestling in the ground, both aspects in one figure. Again Kabir tells the pre-requisites of the devotion. The soul should have true knowledge as whom she should devote. She should not devote anyone blindly. Without this lamp she can go astray of true path. The fuel or launching pad is the energy, which some call lust, some call sexual energy or creative energy. She has to preserve and concentrate all her energy and burn it so it can find its way upwards. Hence the analogy of putting lust as oil in the lamp of the true knowledge.


Soora ke to sir nahi, data ke dhan naahi.
Patibarata ke tan nahi, surat base man maanhi.


A warrior has virtually no head; because he is always ready to die. A giver can’t have wealth as he will keep giving when he gets any wealth, so he can’t accumulate it. A committed wife will never have good health because all the time she thinks of her husband’s well being and she can’t think of herself or take care of herself. (All three virtues combined make a true devotee).


Kabir rekh sindoor ki, kaajar diya na jaay.
Nainan preetam rami raha, dooja kahan samaay.


A married woman can never replace the sindoor(red powder Hindu married woman puts on her head) with black eyeliners; it is the symbol of her husband’s love and commitment. A true devotee can’t think or see anyone else but his Beloved Lord. There is no place for the other.

AaTh pahar chaunsaTh ghadi, mere aur na koy.
Naina maanhi tu base, neend ko Thaur* na hoy.(place)

During whole 24 hours of the day none else could be mine (AaTh pahar chaunsaTh ghadi-Indian calendar timing to count 24 hours). Only you live in my eyes now even sleep can’t enter there.


Balihaari Guru aapne, dyuhaari* sau bar.(in day)
Jin maanus* se devata kiya, karat na laagee baar*.(human, time)


I am sacrificed upon my Satguru hundreds of times in a day who made a Deity out of a human like me. And what a wonder, he didn’t take any time doing it.

Guru dhobi sish kaapada, sabun sirajanhaar.
Surati shilaa par dhoiye, nikse jot apaar.


The Guru is like the washer man and the disciple is like the dirty cloth. The Guru uses the Lord’s name like soap and washes our dirt away on the Surat-stone and what an unfathomable light it produces!!

Guru kumhar sish kumbh hai, gadhi-gadhi kaaDhe khoT.
Antar haath sahaar de, bahir maare choT.


The Guru is like the potter and the disciple is like the pot. The Guru keeps stroking outside the pot to make it in shape while all the time he supports it from within with other hand so it doesn’t get broken. Such intense is his care and concern to make us righteous.

Kabira te nar andh hain, Guru ko kahte aur.
Hari rooThe Guru Thaur hain, Guru rooThe nahi Thaur.

Kabir says those people are blind who say that the Guru is other than the Lord. If the Lord is displeased with you; your Guru will provide shelter and save you from the Lord’s anger. But if your Guru is somehow displeased with you, the Lord can’t be of any help of you.


Bastu kahi, DhunDhe kahi, kehi bidhi aawe haath.
Kah kabir tab paaiye, bhedi* leeje saath.(who knows the secret place)


The thing you are searching for is kept somewhere else and you are searching it at another place, how will you find it? Kabir says you will find it only when you take a Guide who knows the secret of the hidden treasure.

ChaunsaTh deeya joi ke,chaudah chanda manhi.
Tehi ghar kisaka chandana, jehi ghar satguru naahi.


If you lit 64 lamps in your house and 14 moons light up your courtyard, still your house is in utter darkness if the Satguru has not appeared there.

Bandhe ko bandha mile, chhooTat kauon upaay.
Kar sangat nirbandh ki, pal me let chhudaay.


The tied ones meet to another tied one and take him as a Guru and Guide, tell me how they will be freed? Kabir says – “Keep association with someone who is free and liberated, he will make you free within no time”.

Saadhu kahavan kaThin hai, lambaa ped khajoor.
ChhaDhe to chaakhe premras, gire to chakanachoor.

It is difficult task to be a true Sadhu. The path of love is like climbing up to the date tree. If you are successful in climbing up, you will taste the nectar of love. If you happen to fall down, you are torn to pieces.


Koi aave bhaav le, koi aav abhaav.
Saahdu dou ko posate*, gine na bhav abhav.(takes care of)


Some people come with devotion and love and some others come with some unfulfilled desires. The saints take care of both types of people; they don’t see or calculate their devotion or selfishness. A true Saint is just like the GOD, who is a giver to all.

Had me chale so maanava, behad chale so saadh.
Had behad dono taje, takee mata agaadh.


The one who is confined in limitations is human, the one who roams into unlimited, is a Sadhu. The one who has dropped both limited and unlimited, unfathomable is his being and understanding.

Sona sajjan sadhu jan, TooTi jure sau baar.
Durjan kumbh kumhaar ke, eke dhaka daraar.

The gold, the good people and true Sadhus are mended up whole again hundreds of time after being broken. The evil ones are like the pots of the potter; once they are broken it is not possible to mend them.

Guru bichaara kya kare, shishyahi me ho chook.
Shabd-baan bedhe nahi, baans bajave phoonk.


What a Guru can do when the disciple is at fault? The disciple doesn’t practice SHABAD and keeps playing bamboo flute. (Still he complains about Guru that the realization doesn’t happen to him).

Kabir sangat saadhu ki, jyu gandhi ki baas.
Jo kachhu gandhi de nahi, to bhi baas suvaas.

Kabir says the association of Saints is like the company of perfume seller. Even if you don’t buy any perfume, still you get some fragrance in his company.


Dwar dhanee ke pari rahe, dhaka dhanee ka khaay.
Kabahunk dhanee nivaajai, jo dar chhoDi na jaay.

The devotee lies down at the door of the Lord and remains there all the time. Even the Lord kicks him and scolds him; still he doesn’t leave his door. Anytime the Lord will have mercy and compassion for him and he will grant his love, if he doesn’t leave the door.


Kaajar keri koThari, aisaa yah sansaar.
Balihaari ta daas ki, paiThi ke nikasanhaar.


This world is like the room of black coals and color. Praise be upon that devotee who enters in it and comes out without a single spot.

Jo ghaT me saai base, so kyu chhana hoy.
Jatan jatan kari daabiye, tau ujaala hoy.


The heart, in which the Lord has made his abode, can’t be kept hidden. Even the devotee tries hard to keep it hidden and out of public’s eyes, still the light of the Lord comes out and reveals his presence.


Tan ko jogi sab kare, man ko birala koy.
Sahaje sab bidhi paaiye, jo man jogi hoy.


Everyone who is on spiritual path tries to make the body still and capable to do yoga, but rare is the one who makes the mind still and Yogi. Everything comes to that yogi naturally who has made his mind still and under control.

Raat gavayi soy ke, divas gawaaya khaay.
Heera janam amol tha, kauDi badale jaay.


You spend the night in sleeping and day time in eating and enjoying. You were granted a human life precious like diamond and you are exchanging it for seashell!!

Mor tor ki jevari*, bandha sab sansaar.(chain of mine and yours)
Das kabira kyu bandhe, jako naam adhaar.


The whole world is tied with the chains of mine and thine. Kabir, the servant of the Lord will not be trapped in these chains; he has taken refuge in Naam.

Baasar sukh na rain sukh, na sukh sapane maanhi.
Jo jan bichure raam te, tinko dhoop na chhanhi.


Those souls who are separated from the Lord, can’t find peace and happiness in day or night, they even don’t feel peace in dream state. The hot day or the cool shadow doesn’t make any big difference to them.

Kabira aap Thagaaiye, aur na Thagiye koy.
Aaap Thaga sukh hot hai, aut Thage dukh hoy.

Kabir says it is ok if you are deceived by someone (forgive and forget and it will not make any tie up).But be careful not to cheat anyone. If you are cheated, you will be still happy because there is no bound, but by deceiving others you are bound and unhappy.


Udar samata ann* le, tanahi samata cheer*.(grain/food, cloth)
Adhikahi sangrah na kare, tako naam faqir.


A true faqir doesn’t take food more than what is his appetite and doesn’t accept cloth other than what is his immediate need to cover his body. A true faqir never accumulates any stuff for him.

Bahu bandhan te baandhiya, ek bichara jeev.
Ka bal chooTe aapne, jo na chhuDaave peev.


The poor soul is tied up with so many chains. What is its strength to be free? It can’t do anything until the Beloved comes and makes it free from all bondage.


Poora saheb seiye, sab bidhi poora hoi.
Ochhe neh lagaaiye, moolau* aave khoi.(even you will loose the principal amount)

Serve the Lord who is perfect and whole in all aspects (refers to Guru which is mostly synonymous to GOD in Kabir’s pads). If you serve someone who is not perfect and is of lower tendencies, you can’t get any spiritual benefits and will lose even your principal amount.


Jahan kaam tanh naam nahi, janha naam nahi kaam.
Dono kabahu naa mile, ravi rajanee ek Thaam.


Where lust resides, Naam can’t enter there. Where Naam has taken place, lust escapes away immediately. These two can’t be at one place one time. Who can see the Sun and the night both at the same time and place? These are poles apart and impossible to be at one place.

Kaam kaam sab koi kahe, kaam na cheenhe koy.
Jeti man ki kalpana, kaam kahaave soy.


Everyone talks about lust (as a weakness) but none has really understood its real nature. Whatever are the mind’s imaginations, all fall under the scope of lust.

Madhur bachan hai aushadhi*, kaTuk bachan hai teer.(medicine)
Shravan* dwar hwai sanchare, sale* sakal sareer.(ears, aches)


The sweet and pleasant words are like medicine, they have curing effect on the listener. The bitter and harsh words are like arrow which enter in the body through ears and cause pain in the whole body (the wound of the body are soon gone but the wound made by words are difficult to heal).

Aab* gayi, aadar gaya, nainan gay saneh.(grace, self-respect)
Ye tino tabahi gaye, jabahi kaha kachhu deh.


We lose grace, respect and affection all at the same time when we ask something or some favor from someone.

Amrit keri moTari*, sir se dhari utaari.(big packet in cloth)
Jaahi kaho main ek haun, mohi kahe dwai chaari*(used in abusing sense).


I have found the source of nectar and tied it up in my clothes. I have put down this packet, but when I try to say someone the great secret that it is all one (try to share it), they start abusing me.

Maan badaai jagat me, kookar* ki pahachaani.(dog)
Meet* kiye mukh chaaTahi, bair* kiye tan haani.(friend, enmity)


This all name and fame (famous) in the world are similar to the nature of the dog. If you make friends with it, it will start licking your face and if you make enemy with it, it will bite you and hurt you (keep a safe distance from them).

Bada hua to kya hua, jaise peD khajoor.
Panthi ko chhaya nahi, fal laage ati door.

What if you have become great and famous and have all riches and wealth. If you don’t do any good to others, you are like the date tree which is so thin and tall, it doesn’t cast big shadow so tired travelers could get rest under you some time. The fruits are so far and high, people can’t get it easily. The true nature of great ones is to serve others.


Prabhuta* ko sab kou bhaje, prabhu* ko bhaje na koy.(greatness, GOD)
Kahe kabir prabhu ko bhaje, prabhuta cheri* hoy.(maid)
Everybody in this world is madly praising greatness (they praise great people in any field) but no one praises to the Great (the Lord). Kabir says of you don’t run behind the great people, but pray to the Great Lord, the greatness will become your maid at service.


Chit kapaTi* sab so mile, maahi kuTil kaThor.(mean/clever)
Ek durjan ek aarasi*, aage peechhe aur.(mirror)


A cunning person meets and greets everyone with sweet words, but inside he is very clever, mean and hard-hearted. Two things in the world – a mirror and a cunning person have two totally different facets. At front it is neat clean and beautiful and behind it is something else.

Aaasha ek jo naam ki, dooji aas niraas.
Paani mahi ghar kare, so bhi mare piyaas.


If you hope and desire for anything, do it for Naam only. Any other hope or desire is bound to turn into disappointment and frustration. Even if such person makes home inside the water, still he will die thirsty.

Ki trishna hai dakinee, ki jeevan ki kaal.
Aur aur nis din chahe, jeevan kare behaal.
This greed is like a witch, it makes the life hell. It asks more and more day and night, it is never satisfied and turns the life into a restless frustration.

1. Achhai purush ek peD hai, niranjan waki Daar.

Tirdeva shakha bhaye, paat bhaya samsaar.


Kabir gives analogy of a tree when he tries to describe the existence. He says the immortal Being is like a tree of which Niranjan is stem. The three deities are like branches of it and the whole world/universe is like the leaves of the tree.


2. Saheb mera ek hai, dooja kaha naa jay.
Dooja sahib jo kahun, sahib khara risaay.


My Lord is but one, the other can’t be said. If I say any other than my Lord, he is displeased with me.
(Rishaay or rosh word has no equivalent in English, it means being angry for valid reasons and resisting/opposing to some wrong concepts or act. It is a positive word, not a negative one).


3. Jaake munh matha nahi, naahi roop kuroop.
Puhup baas te patara, aisa tatva anoop.


The One has no face, no head, neither has it has any form. It is neither beautiful nor ugly. It is subtler than the fragrance of the flowers. Such is the One which has no equivalent or no example.


4. Dehi maanhi videh hai, Saheb surat saroop.
Anant lok me rami raha, jaake rang na roop.


In the form of body resides the formless, my Lord. It is in the form of attention. The One is emanating in the infinite worlds who himself has no color or form.


5. Janam maran se rahit hai, mera Sahib soy.
Balihaari wahi peev ki, jin siraja sab koy.


My Lord is the one who is beyond the birth and death. I am sacrificed upon my Beloved who has created the whole existence.


6. Ek kahun to hai nahi, doy kahun to gaari.
Hai jaisa taisa rahe, kahe Kabir vichaari.


If I say he is One it is not true. If I say two, it is insulting. Let it be as it is, Kabir says after putting much thoughts.


7. Rekh roop jehi hai nahi, adhar dharo nahi deh.
Gagan mandal ke madhya me, rahata purush videh.


The One has no form, no visibility; he has never taken any body (adhar- the one who doesn’t take anything). He resides in the middle of the skies, such is the formless One.


8. Saheb se sab hot hain, bande te kachhu naahi.
Raai te parbat kare, parabat raai maanhi.


The Lord does everything, the man can’t do anything. The Lord can turn sand into High Mountain or he can turn a mountain into dust.


9. Pahan bahanta thal kare, thala kar bahan bahoy.
Saheb haath baDaDiya, jas bhawe tas hoy.


All credit goes to my Lord, it happens in the way he likes it. He can turn a stone into soil and again he can turn the soil into wind and blow it. It is all his will.


10. Saheb sa samarath nahi, gaDua, gahir gambhir.
Augun chhoDe gun gahe, chhinak utaare teer.


There is none else capable like my Lord. He is the greatest one, deep and sincere. He picks only virtues in us and throws away all sins. He takes no time in ferrying us across.


11. Jo kachhu kiya so tum kiya, main kachhu keeya naahi.
Kaha kaho jo main kiya, tum hi the mujh maanhi.


Whatever is done is done by you only. I have not done anything. If you urge that I have done it all, only you were residing in me and doing it through me.


12. Saai mera baaniya, sahaj kare byopaar.
Bin DanDi bin palare, tole sab samsaar.


My Lord is the greatest trader; his whole business goes on naturally. He weighs and trades the whole world (whole activities of the existence in the most accurate way) without the use of weight or scale.


13. Saai tujhse baahira, kauDi naahi bikaay.
Jake sir par tu dhani, lakho mol karaay.


O my Lord, the ones who don’t remain within your will, are not worth even for seashells. The ones on whom you have showered your blessings, becomes worth of Lacs.


14. Tera saai tujh me hai, jyu puhupan me baas.
Kasturi ka mirag jyu, phiri-phiri DhunDhe ghaas.


Your Lord resides within you just like the fragrance is in the flowers. You keep running here and there madly for the Lord like the deer which has the musk in its novel yet, it knows it not and searches among grass for the source of the fragrance.


15. Ja kaaran jag DhunDhiya, so to ghaT hi maanhi.
Parada diya bharam ka, tate soojhe naahi.


The one for which you keep searching in the whole world, resides within your own body. He has given this veil of illusion that is why you see him not.


16. Samajhe to ghar me rahe, harasa palak lagaay.
Tera sahib tujh me hai, anat kahu mat jay.


If you understand it, you will stay in your own home and will not go outside to search him. Being ever joyful, keep your eyes closed and see him. Your Lord is within you; don’t go to any other place.


17. Jeta ghaT teta mata, bahu baani bahu bhekh.
Sab ghaT vyapak hoi raha, soi aap alekh.


There are so many beings; all of them have different mindset, thoughts, appearance, talks and dresses. The One is emanating through all of them, the One which himself is invisible.


18. Pawak roopi saaiya, sab ghaT raha samaay.
Chit chakmak laage nahi, tate bujhi-bujhi jay.


The Lord is like fire, residing in all beings. The mind is not rubbed all together; hence the fire doesn’t show up.


19. Kabira shabd sharir me, bin gun baaje taant.
Bahar bhitar rami raha, taate chhuTi bhrant.


Kabir says – The shabad or sound resides in the body without playing like the strings of musical instruments resonating. The sound has surrounded me within and without and thus the illusions are gone.


20. Shabd Shabd bahu antara, saar shabd chit dey.
Ja shabde Sahib mile, soi shabd gahi ley.


There are different types of the words or sounds. Pay attention to the Sar Sahbad(essence of the sounds). Catch hold of the sound which will take you to the Lord, don’t pay attention or follow other sounds.


21. Ek shabd dukhraas hai, ek shabd sukhraas.
Ek shabd bandhan kaTe, ek shabd galphaans.


One word can be the source of the pain and suffering and yet another word can be the source of joy and happiness. One word can cut all your chains and bondage, yet words are which can make you more bound and chained. The above applies to sound practice and the words of this world too. The audible words are also coming from the source of sound and even they are in the grossest form, they have the power to cause pain and misery or happiness.


22. Shabd Shabd sab koi kahe, shabd ke hath na paanv.
Ek shabd aushadhi kare, ek shabd kar ghaav.


Everybody talks about the words, but no one knows the high power it possesses. The words have no hands or feet, yet they are so much powerful, one word can be a cure to you and yet another one can cause a wound.


23. Shabd barabar dhan nahi, jo koi jaane bol.
Heera to damon mile, shabdahi mol na tol.


There is no wealth in the world equal to the words. If someone must speak, speak it with much thoughtfulness. You can buy diamonds by paying money, but words are priceless.


24. Mata hamara mantra hai, ham sa hoy to ley.
Shabad hamaara kalp-taru, jo maange so dey.


This understanding in my only mantra, anyone can get it if he is like me. Shabad is my wish fulfilling tree. Whatever I ask from the shabad, it grants it to me.


25. Seetal shabad uchaariye, aham aaniye naahi.
Teta preetam tujh me hai, shatru bhi tujh maanhi.


Speak the cool and calm words to everyone; don’t let the ego enter in yourself. Your Beloved resides within you and so are your enemies. The whole play of the existence is within us, and it is watched over what ever we act or speak, we must always be humble and sweet speaking.


26. Wah moti mat jaaniyo, puhe pot ke saath.
Yah to moti shabad ka, bedhi raha sab gaat.


Don’t think it same as the pearls which make a garland. This is the pearl of shabd or words, which pierces the whole body.


27. Jantr Mantr sab jhooTh hai, mat bharamo jag koy.
Saar shabad jaane bina, kaga hans na hoy.


The Mantra (Reciting holy words) and Jantra (The enchanted and sacred things which are sought to prevent evil) are all false. Don’t fall in these illusions. Without knowing the Sar Sahbad no one can be purified (The Crow can’t turn to swan- a symbol to describe the impure souls turning into pure souls).


28. Aadi naam paaras ahai, man hai maila loh.
Parasat hi kanchan bhaya, chooTa bandhan moh.


The primal or elementary Name (sound) is like philosopher’s stone and our mind is like dirty iron. When it touches the primal Name (sound) it is transformed into pure gold and the bondage and attachments fall apart.


29. Aadi naam nij saar hai, boojhi leu so hans.
Jin janyo nij naam ko, amar bhayo so hans.


The primal sound is our own essence, understand it. The ones, who have known their own essence, have become immortal.


30. Aadi naam nij mool hai, aur mantra sab Daar.
Kah Kabir nij naam binu, booDri mua samsaar.


The primal or elementary Name (sound) is our own essence, the root of our being. Rest all mantras are like branches of it. Kabir says – without knowing own real essence, own True Name, the world is drawn into illusions and dies.


31. Jabahi naam hirde dharaya, bhaya paap ka naash.
Maano chinagi aag ki, pari puraani ghaas.


The moment Name entered in the heart, it burnt all the sins into ashes. If you pile the grasses still one small spark of the fire is capable to burn it all, so does the Naam to our sins.


32. Gyaan-deep parakash kari, bhitar bhavan jaraay.
Tanha sumir satnaam ko, sahaj samaadhi lagaay.


Lit the lamp of the knowledge in the deep recesses of your home (body). Sitting there, remember the Satnam or true name in deep absorption.


33. Jaisa maaya man ramyo, taisa naam ramaay.
Tara manDal bedhi ke, tab amarapur jay.


As you were earlier absorbed in the illusionary world and its pleasures, so do for the Name now. If you are capable to be absorbed in the Name, you will cross the region of the skies full of stars and will reach to immortal world.


34. Naam bina bekaam hai, chhappan koTi bivaas.
Ka indraasan baiThibo, ka baikunTh nivaas.


Without the Name everything is worthless, the 56 crores of deities are of no worth. What if you get the position of Indra, or you are granted the heavens, these all are fruitless and worthless without Naam.


35. LooTi sake to looTi le, Raam naam ki looTi.
Pachhe phir pachhtahuge, praan jahi jab chhooTi.


This is the bounty of Ram Naam. Everybody can get it without any discrimination. Get it if you like. The moment will come when you will be in deathbed and you will regret that you didn’t take it.


36. Shunya mare, ajapa mare, anahad hu mari jay.
Raam sanehi na mare, kahe Kabir samujhaay.


The great void is subject to destruction, the AJAPA (Simaran without tongue, Name remembrance which goes on automatically) is also subject to destruction. The region of unstuck melody (also the soul which has gone till there) is similarly subject to destruction. Kabir says only those who are lovers of Ram shall not die. They have become forever immortal.


37. Jin paavan bhui bahu phire, ghoome desh-videsh.
Piya Milan jab hoiya, aangan bhayaa videsh.


You wandered on the whole earth searching your Beloved. You traveled your country and foreign places in hope to meet him. What a strange phenomena it is, the moment you meet your beloved, your own courtyard seems like foreign place (both in the sense of home and body where the soul resides).


38. UlaTi samana aap me, prakaTi joti anant.
Saheb sewak ek sang, khele sada basant.


You turned back to your own self, what a brilliant and infinite light it produced!! Now the Lord and the servant both live together. Forever they play together in spring like spirit.


39. Jogi hua, jhalak lagi, miTi gaya ainchataan.
UlaTi samana aap me, hua brahm samaan.


You became a Yogi (absorbed, immersed) and the vision appeared. Now all doubts and conflicts are gone (they remain only till you have not witnessed it by yourself).


40. Non gala paani mila, bahuri na bharihe gaun.
Surat–shabad mela bhaya, kaal rahaa gahi maun.


Like the salt melts into the water and is forever dissolved, so Kabir is dissolved, now he will not have to come and go again and again. Now Surat(attention, soul) is merged into shabad and Kaal has become silent(This experience and merging is beyond time and space).


41. Kahana tha so kahi diya, ab kachhu kaha na jay.
Ek gaya dooja gaya, dariyaa lahar samaay.


Whatever I had to tell you, I have already told. Now there is nothing to say or speak. Now one is gone (the feeling of I is lost. Another meaning is that GOD is one, but it sounds like if there is one then there would be second too) and the other is also gone(the feeling of I separate than the Beloved is lost). The wave is dissolved back to the ocean.


42. Unmuni so man laagiya, gaganahi pahuncha jaay.
Chand bihoona chandani, alakh niranjan raay.


Now the mind has turned upwards (Unmuni) and is absorbed above. It is reached to skies where the moonlight is spread without any moon and where the invisible King Niranjan resides.


43. Meri miTi mukta bhaya, payaa agam nivaas.
Ab mere dooja nahi, ek tumhaari aas.


Now the feeling of me and mine is totally lost and I am freed forever. Now I have found the residence in ineffable region. Now none else is mine but you only. Now you are my only hope, you are my only shelter.


44. Surati samaani nirati me, ajapa maanhi jaap.
Lekh samaana alakh me, aapa maanhi aap.


Now Surat or attention is absorbed in the nirati(sound) and simaran is absorbed in AJAPA(ceaseless Simaran without sound). The visible is absorbed into invisible and I is absorbed into my own self. This way the meditation or Samadhi is attained.


45. Pinjar prem prakaashiya, antar bhaya ujaas.
Sukh kari sooti mahal me, baani phooTi baas.


The Love has enlightened the cage of my body, now it is all light inside. I sleep in the palace with peace and joy, now my words and tongue carry the fragrance of Love.


46. Aaaya tha samsaar me, dekhan ko bahu roop.
Kahe Kabira sant ho, pari gaya najar anoop.


Kabir had come to this world to see and enjoy the various forms and their beauty. But Kabir became Saint and he has now seen the formless one!!


47. Paaya tha so gahi raha, rasana laagee swaad.
Ratan niraala paaiyaa, jagat TaTola baad.*


*When I detached myself from the world and searched, I found a marvelous gem. I grabbed it what ever I got. My tongue has got the taste of it, now I can’t leave it(taste of Nam, Shabd or Love).


48. Kabira dekha ang sang, mahima kahi na jay.
Tejpunj parasa dhanee, naino raha sahaay.


Kabir has now seen the Lord with himself, within him. His splendor can’t be described in words. He has touched Kabir with his own luminous light, and the light has entered into Kabir’s eyes.


49. Gagan garajai barasai abhi, baadal gahir gambhir.
Chahun dishi damakai daamini, bheeje daas Kabir.


There were thunders in the sky, and the deep condensed clouds came from all around. It is raining heavily. The electrical waves are sparkling from all sides and Kabir is drenched in the rain (This vision denotes to inner vision or spiritual vision of rain, which is symbolic to the God’s grace and love showering all over. The Grace is always there, but the soul is not able to see it and be receptive to it, the vision appears only when the soul can actually feel it)!!


50. Deepak joyaa gyaan ka, dekha aparam dev.
Chaar ved ki gam nahi, tahan Kabira sev.


When Kabir arranged and lit the lamp of true knowledge, then only he was able to see the Lord of whom there is no equal (aparam – denotes to someone with no equivalent). Now Kabir serves to the place where even four Vedas have no idea, that place is beyond the reach of the knowledge in Vedas.


51. Ab Guru dil me dekhiyaa, gaavan ko kachhu naahi.
Kabira jab ham gaawate, tab jaana Guru naahi.


Now as I have seen my Satguru in my own heart, nothing is left to sing or praise. When I was singing of his praises, know for sure that the Guru had not taken abode in my heart.


52. Maan sarovar subhag jal, hansaa keli karaahi.
Muktaahal moti chuge, ab uDi anat na jaahi.


The swans (freed souls) play and enjoy in the pure cool water of Mansarover Lake (a lake which comes during spiritual journey, where the impurity of the souls are washed away). Now the free swans eat pearls and don’t fly to other place (regions below this place).


53. Sunn manDal me ghar kiya, baaje shabad rasaal.
Rom-rom deepak bhaya, prakaTe deendayaal.


I made my abode in the void palace and there the sweet melody is resonating all the time. Each and every bit of my body has become the lamp, and the Merciful Lord has appeared within me.


54. Surat uDaani gagan ko, charan vilambi jaay.
Sukh paaya Saheb mila, aanand ur na samaay.


The attention/soul flied high in the sky and it takes rest only at his holy feet. Now I have found true happiness and peace, when I have found my Lord. Now my joy knows no bounds.


55. Paani hi te him bhaya, him hi gaya bilaay.
Kabira jo tha soi bhaya, ab kachhu kaha na jay.


I was appeared in this world like an ice appears out of water and I am dissolved back as the ice again melts into water. Kabir has become the same again as he was before coming here. I have nothing more to say (about this journey).


56. Sunn sarovar, meen man, neer teer sab dev.
Sudha sindhu sab vilasahi, birla jaane bhev.


This is like the ocean of great void ness, in which our mind swims like a fish swimming in the water. All The deities are like the water within it and the shore (the all apparently visible things). The ocean is made of nectar in which all are enjoying their being. But rare are those who know this secret.


57. Main laaga us ek se, ek bhaya sab maanhi.
Sab mera main saban ka, tahan doosra naahi.


The “I” which I thought was mine, is now absorbed in the One, and the One is now visible in everything. Now everything and everyone is mine and I am of all. There is no other. It is all One and together.


58. Gun indri sahaje gaye, Satguru kari sahaay.
GhaT me naam prakaT bhaya, baki-baki mare balaay.


My Satguru came to rescue me and my Gunas(Three Gunas, the constituting factors-SAT,RAJ and TAM- of the Jivas) and my sense pleasures are all gone naturally. Now the Name (the shabd, the Love) has appeared in my body. Those who know it not, die opposing it and shouting.


59. Kabira bharam na bhaajiya, bahu bidhi dhariyaa bhekh.
Saai ke parichay bina, antar rahiyo rekh.


Kabir says the doubts can’t be removed; even you try so many appearances (in the sense of the dress codes Sadhus opt for) and so many spiritual practices. Until you meet the Lord and be in communion with him, the doubts and conflicts will always remain in your mind and heart.
(On the question of the beginning of the universe or the sufferings one was going through, the creation and other intellectual questions, Ramkrishna used to say – why do you want to count the trees, the fruits, the leaves and so on in the garden? Try to meet the owner of the garden. If you can meet him, he himself will tell you everything if he wants so).


60. Aatam anubhav gyaan ki, jo koi poochhe baat.
Jyo gunga guD khai ke, kahe kaun much swaad.


If someone asks about the inner experiences, the knowledge of true self and so on, it is just like you ask a dumb person how the sweetmeat tastes like. Even if he eats it, he can’t tell anything about it, he will just enjoy the taste.


61. Jyo gunge ke sain ko, gunga hi pahchaan.
Tyo gyaani ke sukh ko, gyaani hoy to jaaan.


Only a dumb person can understand all hints and gestures of a dumb person. In the similar way, only a realized soul can understand the joy and happiness of another realized soul. Others will always remain in darkness about it.


62. Kaagad likhe so kaagadi, ki byohaari jeev.
Aatam drishTi kahan likhe, jit dekhe tit peev.


Those who write praises of Beloved or those who write about the Truth are but practical and worldly people (they have not experienced it yet). Those who have attained the eyes of soul or self, who have realized the self, can’t write about it. Even if they want to write they can't, what and where they will write? For them it is only Beloved everywhere, all over.


63. Likha-likhi ki hai nahi, dekha-dekhi baat.
Dulha-dulhan mil gaye, pheekee paree baraat.


This experience is not a matter of written words. No one can describe it. It is a matter of witnessing, a matter of experience. When the groom and bride meet each other, the whole wedding party looses its charm. When the bride and groom meet, nothing else in the world matters for them. The wedding party appeals till the marriage is not happened. The same applies for the spiritual wedding, when a soul meets to its Beloved; everything else is fallen apart, all else loose charm and attraction. But this is a matter of experience, not until one has gone through his own wedding, can he realize that state of absorption.


64. Bharo hoy so reetai, reeto hoy bharaay.
Reeto bharo na paahiye, anubhav soi kahaay.


What ever is filled up, will one day be empty and what ever is empty can be filled up. This is the normal behavior of the world. But the experience of true self is something which is neither empty not filled (the self, the God is neither filled with anything nor it is empty at all).


65. Saadhu aisa chaahiye, jaisa soop subhaay.
Saar-saar ko gaih rahe, thotha dei uDaay.


The true Sadhu should be like the SOOP(Bamboo made stuff which is used by villagers to blow the husk away from the grain). The SOOP blows the husk in wind and keeps the solid grain with it, in similar way a Sadhu or seeker should keep the useful essence of the things, talks and discussions with him and throw the useless, worthless things away. It can also be said that he should keep the attention in virtues and not on faults or sins of others.


66. Augun ko to na gahe, gunahi ko le been.
GhaT-ghaT mahanke madup jyo, paramarath le cheenh.


Again Kabir says that seeker should pick the virtues from all places and people (learn it) but should not inherit the bad habits. He should be like a butterfly which flies to all places, but carefully it identifies the flowers by its fragrance and takes the honey but keeps itself safe from the thorns and other troublesome distractions. A seeker should pick the spiritual essence and Godliness from all places but should pay no attention to other things.


67. Hansa pay ki kaaDhi le, neer-chheer nirvaar.
Aise gahe jo saar ko, so jan utare paar.


Like a swan takes the essence of the milk and leaves the water mixed in it, it has the sense of discrimination, in similar way a seeker should grab the essence and leave the rest. If someone develops this nature, he will definitely cross the illusionary regions.


68. Chheer roop satnaam hai, neer roop vyavahaar.
Hans roop koi saadh hai, tat ka chhananhaar.


The True Name or Satnaam is like the milk and the visible appearances, behaviors and talks are like the water (mixed together) both of which make the whole. A Sadhu is like a swan who filters essential from non-essential and partakes the elementary essence- Satnaam.


69. SamdrashTi Satguru kiya, deeya avichal gyaan.
Janh dekho tanah ek hi, dooja naahi aan.


I found the Satguru who is without discrimination (SamdrasTi – a person who sees all equal and makes no discrimination on any base). He has given me unshakable true knowledge. Now where ever I see, I see only The One, there is no place for other or second.


70. SamdrishTi tab jaaniye, sheetal samata hoy.
Sab jeevan ki aatma, lakhe ek si hoy.


Know that person to be without discrimination who has attained the state where he sees everyone to be equal and of same essence. He sees souls of all creatures to be of same essence and hence makes no judgment or discrimination.
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