Sakhis of Guru Kabir
Introduction
Kabir Saheb (1398 – 1518) was a very famous saint of India. His words, mostly sakhis (couplets) and SHABDAS (songs), are in the heart of every Indian who is familiar with Hindi. He was the first saint who taught the secret of the “Inner Sound” and “Light” in the language of the common people. Thus he became the founder of the SANT MAT (the path of saints). What he taught was not from the books, but from his own inner experience. He was the first saint who stood for religious unity and brotherhood amongst all people. In reality, he taught humanity as a religion.
Kabir Saheb was impartial. He was neither attached to, nor detached from, any religious group. He proclaimed: “I am neither Hindu nor Muslim, but this body is made of five gross elements (earth, water, fire, air, ether), and I am the Divine who is dwelling in it.”
He went neither to the temple nor to the mosque. If he had used temples to preach, the Muslims would have been left out because they could not go into the temple. And if he had chosen to preach in the mosque, the Hindus would have had to remain outside. He therefore chose the market place where everybody went without hesitation.
He told the people that he was neither an enemy nor friend to anyone, but that he wanted the welfare of everyone.
He taught the path of simple spiritual union with God. He said it was not necessary to practice austerity in the Himalayan caves. One could practice it at home by controlling his mind and senses.
He gave the essence of all the scriptures in simple sakhis, which are couplets with musical rhythm. His sakhis are so important that they are accepted as supreme testimony for profound spiritual truth.
The following sakhis are from the book “Kabir Sakhi – Spiritual Gems of Kabir” translated by Mahant Jagdish Das Shastri, edited by Dr. J. Das, and first published by the Kabir Association of Canada in 1987. It was republished by the Kabir Ashram, Jamnagar, Gujarat in 1995 and 2001.
Greatness of Guru
1
guru ko kije bandagi, koti koti paranam;
kit na jane bhring ko, guru karle ap saman.
Meaning
Offer salutations and obeisances to the Guru millions of times.
Just as a wasp takes a worm into its nest and another wasp emerges, just so Guru makes the ordinary disciple as himself.
Commentary
One has to offer obeisances to the Guru who takes the disciple on the path to God, and helps him in every way even though the disciple does not know it. The Guru imparts wisdom to him and makes him as knowledgeable as himself.
2
timir gaya ravi dekhate, kumati gayi guru gyan;
sumati gayi ati lobhate, bhakti gayi abhiman.
Meaning
Darkness disappears when the sun arises, and ignorance goes away by the Guru’s wisdom.
Good intellect is lost because of greed, and devotion is lost because of ego.
Commentary
Just as sunrise removes darkness from the world, knowledge given by the Guru removes ignorance from the heart. Similarly, greed abolishes wisdom, and the ego becomes an obstacle to devotion and God realization.
3
hari kirpa tab janiye, de manav awatar;
guru kirpa tab janiye, mukta kare sansar.
Meaning
Know that it is the grace of God that gave you human birth.
But it is the grace of the Guru that liberates you from the cycle of birth and death.
Commentary
In this human life you can obtain salvation; therefore thank God that you got a human life. But you are still a victim of rebirth, therefore thank the Guru whose grace frees you from the cycle of birth and death. This is the greatness of the Guru.
4
guru dhobi sis kapada, sabun sirjanhar;
surati sila par dhoiye, nikase jyoti apar.
Meaning
Guru is like a washerman and the disciple is like cloth; God Himself is the soap.
O Guru! Please wash my thought waves on the stone of meditation, then the unlimited light will appear.
Commentary
When the Guru gives the gift of God’s name to the disciple and the disciple recites it, his heart is cleansed. Thus, with the help and guidance of the Guru, the disciple reaches the destination that is God realization.
5
guru bin gyan na upaje, guru bin mil na moksh;
guru bin lakhe na satyako, guru bin mite na dosh.
Meaning
Without the Guru no one obtains spiritual knowledge or achieves salvation.
Without the Guru no one can see Truth or have his doubts removed.
Commentary
Importance of the Guru is mentioned in this sakhi. To achieve the higher stages on the spiritual path, and to succeed in the world, one needs the guidance of the Guru all the time to overcome obstacles on the spiritual path.
6
guru bichara kya kare, sikhahi mahi chuk;
bhawe tyon parmodhiye, bans bajaye phunk.
Meaning
What can the poor Guru do if the disciple has faults?
He gives knowledge but it becomes useless, just as a broken flute does not produce music.
Commentary
The disciple must have faith, courage, and patience on the path of God. He must try to accept discriminative spiritual knowledge from the Guru and keep it in his mind. If he does not, the Guru cannot be blamed, because the Guru can only guide, but the disciple has to walk himself.
7
ek shabda guru dev ka, taka anant bichar;
thake muni jan pandita, veda na pawe par.
Meaning
The one word of Sat Guru gives limitless meanings.
Munis and pandits became exhausted trying to find its meaning. Vedas cannot fathom its depth.
Commentary
The word of God given by Sat Guru is unfathomable. Only a humble devotee can get it. Munis and pandits, full of ego of their knowledge, cannot find it. Even the Vedas mention very little about it, and they cannot give you spiritual experience.
Impartial Teaching
8
kabir khade bazar me, sabki chahe khair;
na kahu se dosti, na kahu se bair.
Meaning
Kabir says: “I stand in a market place and I desire the welfare of all.
I am neither related to anyone, nor am I an enemy to any one.”
Commentary
Kabir Saheb was above all religious conflicts, so he went neither to the temple, nor to the mosque. He chose the market place to preach, because people of all religions go there. Kabir Saheb preached the truth and wanted the spiritual welfare of all equally.
9
pachha pachhi ke karane, sab jag raha bhulan;
nirpachh hoi ke hari bhaje, soie sant sujan.
Meaning
People are divided into various groups (religions) and thus the whole world is misguided.
Being impartial to the worldly groups (religions), one who performs the devotion to Almighty God is the true saint.
Commentary
There are many religions in the world and people stick to their favourite religions. But a saint understands that all souls are the same, and that God is dwelling in every heart. The saint recognizes God in all, and remains impartial to the various religions.
10
chalti chakki dekh ke, diya kabira roi;
dou patan ke bichame, sabut bacha na koi.
Meaning
Kabir says: “Looking at the millstones, I wept.
One who is caught between the two stones, never comes out safely.
Commentary
The cycle of birth and death, and all other pairs of opposites (pleasure and pain, love and hate, virtue and sin) are like mill stones, and a person who is caught between them becomes figuratively crushed. Liberation is obtained by transcending the pairs of opposites.
11
silwant sabse bada, sab ratano ki khan;
tin lok ki sampada, rahi sil may an.
Meaning
Whoever has good character is the greatest of all. He is the mine of all jewels.
The wealth of the three worlds is merged in good character.
Commentary
Without good character all other qualities are useless. When a person loses his good character he loses everything. It is very difficult to remove the spots on the character. Therefore, we have to try to keep our character spotless, and perform devotion for God realization.
12
apa taje aw hari bhaje, nakh sikh taje vikar;
sab jiwan se nirbair rahe, sadhu mata hai sar.
Meaning
Give up the pride of clan and caste and do devotion to God. Give up your faults (lust, anger, greed, etc.).
Don’t be an enemy to anyone. This is the basic principle of the saints.
Commentary
Saints want the welfare of everyone and advise tolerant behaviour towards all. People, who are full of ego, easily develop enmity towards others. Saints are free of ego and enmity.
13
nindak niyare rakhiye, angan kuti chhawai;
binu pani bin sabuna, nirmal kare subhaw.
Meaning
Keep your critic close to you; give him shelter in your courtyard.
Without soap and water he cleanses your character.
Commentary
You get to know your faults if someone criticizes you, and you will have a chance to correct them. Listen to the criticism without annoyance, because the critic is not your enemy. He is helping you to clean the rubbish from your own life.
14
manus janam durlabh hai, mile na barambar;
pakka phal jo gir para, bahuri na lage dar.
Meaning
Human birth is difficult to obtain, and you will not get it again and again.
When a ripe fruit falls, it does not re-attach to the branch.
Commentary
In this world human life is the best in which you have the opportunity to do good deeds. It is difficult to get the same type of opportunity again and again. If you will not perform proper actions, your karmas will prevent you from getting this chance another time.
15
sain itana dijiye, jame kutum samai;
mai bhi bhukha na rahu, sadhu na bhukha jai.
Meaning
God, please give me only that much which will maintain my family. I also will not remain hungry, nor will any sadhu go hungry.
Commentary
In reality, there is no satisfaction without peace, and satisfaction does not come with material wealth, because the more we get the more we want. We require only enough for our daily needs. That is why the devotee is asking only for enough to maintain himself and his family, and to help others. Thus he remains contented and peaceful.
16
rukha sukha khaike, thanda pani pee;
dekh parai chupadi, mat lalchao jee.
Meaning
Eat dry and simple food and drink cold water.
Do not look at the buttered bread of others and long for it.
Commentary
You have to try to live simply and be satisfied. If you try to pursue the luxurious lives of others, you will not have peace in your life. Materialism does not bring peace in life. The more a person gets the more he wants. There is no end to greed.
17
kabir sab jag nirdhana, dhanwanta nahi koi;
dhanwanta soi janiye, ram nam dhan hoi.
Meaning
Kabir says: “O brother! The whole world is poor. No one is rich.
Only he is rich who has the wealth of God’s name.”
Commentary
In this world people think that the person who has material wealth is prosperous, but in reality all material things are perishable and cannot be recognized as true wealth. True wealth is the name of God that is Immortal. So the person who has the wealth of God’s name is really rich.
Words and Actions
18
kathani mithi khand si, karani vish ki loi;
kathani chhandi karani kare, vish ka amrit hoi.
Meaning
Speaking is sweet like sugar, and actions are like poison to many.
If, instead of speaking of good, one does good actions, the poison will turn into nectar.
Commentary
It is very important to speak politely, but if a person speaks politely and performs good actions, he will be able to bring peace and bliss to all. Polite speech and ignoble actions bring problems. In reality, actions are more important than words.
19
madhur vachan hai aushadhi, katuk vachan hai tir;
sravan dwar hwai sanchare, sale sakal sarir.
Meaning
Sweet words are like good medicine, and harsh words are like arrows.
They enter through the doors of the ears, and give distress to the whole body.
Commentary
We have to speak the truth but also politely, because many problems are created by misuse of words. Problems can often be solved if we use sweet, polite and proper words suitable to the occasion. Our words also reveal what we are.
20
mitha sabse boliye, sukh upaje chahu or;
basikaran yaha mantra hai, tajiye bachan kathor.
Meaning
Speak sweetly and politely, and you will make everyone happy.
This is just like a charm. Give up harsh words.
Commentary
When you speak sweetly and politely you make many people happy. Everyone likes to listen to sweet and polite words. They attract people towards you, and they create happiness for all. Harsh words are improper. They hurt people, and can turn them against you. Sweet words win friends.
21
kaga kako dhan hare, koyal kako deya;
mithe bachan sunai ke, jag apano kari leya.
Meaning
Does a crow steal someone’s wealth, or does a nightingale give it?
The nightingale only “speaks” musical words and enchants the world.
Commentary
Everyone likes to listen to sweet and musical words but not to harsh words. People love the nightingale because of its sweet song, but dislike the crow because of its raucous noise, though they are of the same colour.
22
awat gari ek hai, ulati hot anek;
kahe kabir na ulatiye, rahi ek ki ek.
Meaning
A verbal abuse is one, but responding to it will make many.
Kabir says: “Do not respond to the abuse and it will remain one.”
Commentary
When someone speaks abusive words to any person, and that person responds, the quarrel will grow more and more. If you want to prevent a quarrel, do not respond to words of abuse. Keep calm. Don’t indulge your tongue in uttering bad words.
23
jo toko kata bowai, tako bo tum phul;
toko phul ke phul hai, wako hai trisul.
Meaning
When someone puts thorns on your path, you should put flowers on his.
At last, you will get flowers but he will get troubling thorns.
Commentary
If someone does wrong towards a devotee, the devotee should still continue to respond lovingly towards the wrong doer. The devotee will get blessings, but the wrong doer will have to endure suffering. As you sow so you reap. Who shares love will get love. Who gives troubles will get troubles.
Opportunity
24
kal kare so aj kar, aj kare so ab;
palme parlay hoyagi, bahuri karega kab.
Meaning
What you have to do tomorrow, do today; what you have to do today, do now.
Death can strike at the next moment; then what can you do?
Commentary
The person who puts off till tomorrow what he should do today, will never really be successful in life. Laziness and procrastination cause loss of opportunities and failures. They destroy valuable life, and cause regrets instead. Promptness is a great virtue.
25
aj kahe hari kal bhajunga, kal kahe phir kal;
aj kal ke karat hi, awasar jasi chal.
Meaning
Today you say that you will do devotion to God tomorrow, and tomorrow you will again say tomorrow.
Saying tomorrow and tomorrow, you lose the opportunity in this life.
Commentary
We must do devotion to God now. It is not good to think of doing it when we get older. We may not reach old age, and if we did, we may not be able to do devotion due to disabilities. We will then have regrets.
26
aya hai so jayega, raja rank fakir;
koi singhasan charhi chale, koi bandhe jat janjir.
Meaning
Who has come will go, whether he is king, pauper or fakir.
But one goes sitting on a throne, and another tied in chains.
Commentary
Life in this world is very short; who is born will certainly die, even if he spends huge amounts of wealth to save his life. We must therefore do virtuous actions so that our departure will be safe and peaceful, and we will not go crying and regretting for our own actions.
27
ek din aisa hoyega, sab so pare bichhohu;
raja rana rao rank, sawadh kyon nahi hohu.
Meaning
A day will come when you will be separated from everything.
Whether you are an emperor, king, landlord or pauper, why do you not awaken?
Commentary
One has to depart from this world leaving everything behind. Why don’t you give up attachment to this material world, and do devotion to the Supreme Lord that will lead you to immortality. Kabir Saheb said to “detach” and “attach” – detach from this world and attach to God.
28
achhe din pachhe gaye, kiya na hari se het;
ab pachhtaye hot kya, jab chidiya chug gai khet.
Meaning
All good days are gone, and you did not show love for God.
What will you do by regretting now when the birds have eaten up the grain of the farm?
Commentary
You have to try to make the best use of your opportunity. If you are lazy, you will lose it and then have regrets. In the same way try to make time for devotion to God when you are healthy and strong. As old age and death approach, you can do nothing.
29
bin rakhware bahira, chidiyon khaya khet;
adha pradha ubare, cheti sake toh chet.
Meaning
Without protection, the birds are eating up the grain of the farm.
Still, a little bit is remaining. Protect it if you can.
Commentary
Oh man! Without protection from thieves (lust, anger, greed, etc.) and birds (desires), your farm of devotion to God is being plundered. What little remains protect it with the help of Satguru. Otherwise your life will be wasted in vain.
30
kachi kaya man athir, thir thir kam karant;
jyon jyon nar nidhadak phire, tyon tyon kal hasant.
Meaning
The body is perishable like an unbaked clay pot, and the mind is restless.
Still, man delays in worldly actions unmindful of fear. Death looks at him and laughs.
Commentary
People don’t care about their short life in the world. They don’t do devotion to God, but remain involved in worldly affairs, and get trapped by death. They want liberation but put themselves in bondage.
31
paw palak ki sudhi nahi, kare kal ka saj;
kal achanak marasi, jyon titar ko baj.
Meaning
You do not know what will happen at the next moment, but you are preparing for the distant future.
Death will come suddenly, just as hawks pounce upon other birds.
Commentary
People try to secure their future by collecting wealth through many proper or improper actions. They do not prepare themselves to overcome the cycle of birth and death. At last, death overtakes them, and they lose their opportunity to gain liberation.
32
kali kal tat kal hai, bura karo jini koi;
an bowai loha dahine, bowai su lunata hoi.
Meaning
In this Iron Age, you get quick results for your actions, so do not commit evil.
Whatever you sow, that is what you will reap.
Commentary
Every action has its equal and opposite reaction. If one does wrong, he does not have to wait long to get the results of his actions. A farmer who sows wheat or corn reaps the same. Therefore every one must try to sow good actions, to get good results.
33
mali awat dekhake, kaliyan kari pukar;
fule fule chun liye, kal hamari bari.
Meaning
Seeing the gardener coming, the buds started to lament.
Today he plucks the blossoms, and tomorrow it will be our turn.
Commentary
Every mature person knows that one day he has to leave this world. Everyone, without exception, goes through the same process. Death is like a gardener waiting to pluck the mature flowers. Therefore live wisely so that you do not have to lament later. Attain God realization and liberation in this life.
34
mati kahe kumbhar se, tu kya rundhe mohi;
ek din aisa ayega, mai rundhungi tohi.
Meaning
The earth says to the potter: “Why are you kneading on me now?
One day will come when I will be kneading you”.
Commentary
At death every person will have to mix with the earth. We must therefore not be proud of the body. We must be humble and kind, and try to learn from everything. We have to be careful about our actions because what we will sow that is what we shall reap. What you do to others will return to you.
35
kabir garva na kijiye, rank na hasiye koi;
ajahu naw samund me, na jane kya hoi
Meaning
Kabir Saheb says: “Do not be proud (of your wealth) and do not laugh at any pauper.
Your boat is still in the ocean, and you do not know what will happen”.
Commentary
People are very proud of their power and wealth, and some, unsympathetically, laugh at the poor. Kabir says that you are also in the “boat” of this world, and the same poverty can befall you. It is thus foolish to be proud, or to laugh at the less fortunate.
Where is God?
36
ghat ghat mera saiyan, suni sej na koi;
balihari ghat tasu ki, ja ghat paragat hoi.
Meaning
My Lord is dwelling in each and every heart; not a single place is empty.
But that heart is great where God manifests His qualities.
Commentary
Though God is omnipresent, and dwells in every heart, he is great who realizes God in his own heart, and demonstrates divine qualities. That is why people bow down to such a person with respect. Such a person becomes a saint.
37
kasturi kundali basai, mrig dhundhe ban mahi;
aise ghati ghati ram hi, duniya dekhai nahi.
Meaning
Musk is in the navel of the musk deer, but the deer searches for its fragrance everywhere in the forest.
In the same way, God dwells in every heart, but people search for Him elsewhere, and do not find Him.
Commentary
Though the bliss of God’s love is in the human heart, because of ignorance, people do not know it, and they search for bliss in worldly things. Instead of bliss, they get disappointment.
38
saheb teri sahibi, sab ghat rahi samai;
jyon mehendi ke pat me, lali lakhi na jai.
Meaning
O Almighty! Your power dwells in every heart but is invisible.
It just as the red colour that resides in the green mehendi leaves and is invisible.
Commentary
To get the red colour from the mehendi leaves, one has to grind them into a fine paste and apply it on the hands. When the paste dries and the hands are washed, the red colour appears. In the same way one has to grind (cleanse) his mind by meditation to realize God.
39
pawak rupi saiyan, sab ghat raha samai;
chit chakmak lage nahi, tate bujhi bujhi jai.
Meaning
God is like fire dwelling in each and every heart.
But because the flint stone does not produce a spark in the heart, it does not give light.
Commentary
It is well known that the light of God shines in every heart, but a person does not realize it, because without sparking of the flint stone it does not appear. The sparking is the yearning for God realization, and the flint stone is initiation by Sadguru.Supreme Union
40
lali mere lalaki, jit dekhu tit lal;
lali dekhan mai gaie, mai bhi ho gai lal.
Meaning
The redness (illumination) of my Beloved (is everywhere); where ever I look there is only red.
When I went to see the redness, I also became red (illuminated).
Commentary
When a devotee realizes God, he sees illumination of God all over the world. He also merges into God’s love in such a way that all the differences between him and God disappear. He turns into a part and parcel of God. He realizes (sees) only God and nothing else.
41
jin dhunda tin payiya, gahire pani paith;
mai bauri duban dari, rahi kinare baith.
Meaning
Those who searched by diving into the deep water, found the treasure.
I foolishly feared drowning and remained sitting on the shore.
Commentary
One who wants to get some pearls has to dive deeply into the ocean. The person who fears drowning will not get anything. In the same way, he who wants God realization has to dive deeply in meditation, and merge completely into God’s love.
42
herat herat he sakhi, rahya kabir herai;
bund samani samund me, so kat heri jai.
Meaning
Kabir says: “Searching over and over, O my friend! I lost myself in Him.
Its as the drop that mixes with the ocean. Where can one search for it?”
Commentary
Kabir Saheb says: “I went searching for God, but when I found Him, then I knew that I was in Him. There was no difference between Him and me. I merged in Him just as a drop mixes with the ocean, and then only the ocean remains”.
43
bund samani samund me, janat hai sab koi;
samund samana bund me, jane birala koi.
Meaning
When a drop merges into the ocean, everyone understands it.
But when the ocean merges into the drop, seldom does one understand it.
Commentary
It is very simple to understand that a devotee merges into God, but it is difficult to accept that God merges into a devotee. Reality is the union of God and devotee and all differences are lost. This state is rarely found. God dwells in the heart of a devotee as an ocean is of the same essence as a drop.
44
naina antar aaw tu, nain jhapi tohi leu;
na mai dekhu aur ko, na tohi dekhan deu.
Meaning
O my Beloved! Come into my eyes. I will take you in and close them.
Then, I will not see anyone else, nor will I allow anyone else to see you.
Commentary
Eyes are like doors, and images enter through them to the “heart”. The lover of God wants to realize His beauty in his heart. He prays: “O my Beloved! Please enter into my heart and I will close the “door”. I will then see you all the time”.
45
naino ki kari kothari, putali palang bichhai;
palako ki chik darike, piya ko liya rijhai.
Meaning
Kabir Saheb says: “I made my eyes into a bridal room, and the pupils into a bridal bed.
I pulled down the curtains of the eyelids and pleased my Beloved.
Commentary
The Beloved, God, is so unique that to please Him the devotee has to have a special love for Him. The devotee has to offer his or her devotion in the same way that a very faithful bride gives her love and devotion to her husband. Deep love exists between the devotee and God.46
chali jo putali launki, thah sindhu ka len;
apuhi gali pani bhai, ulati kahe ko bain.
Meaning
A doll of salt entered the ocean to find its depth.
It dissolved and turned into salty water. Who will return to tell the depth?
Commentary
God is like an ocean. When a seeker wants to find His depth and enters into the region of God, he himself merges into God. Thus duality, which is necessary to give a report, does not exist. He can thus say nothing about His depth because that is indescribable.
47
jis marane se jag darai, mere man anand;
kab marihau kab paihau, puran parmanand.
Meaning
The whole world fears death, but death will be full of bliss for me.
I am waiting for death that will merge me into absolute bliss.
Commentary
The person whose preparation is not complete, has fear of death, but if he had prepared himself perfectly, he will have no fear. Perfect preparation is necessary to get the best result in the test of life. When one is prepared, then he longs for bliss in union with God.
Love
48
akath kahani prem ki, kahat kahi na jai;
gunge keri sarkara, khaya aur muskai.
Meaning
The story of God’s love is indescribable. No description is befitting.
Its experience is just like that of a dumb person tasting candy. He smiles but cannot describe it.
Commentary
To describe the experience of God’s love is impossible. One can understand it only when he experiences it. No amount of description (as in scriptures) can make one experience something.
49
pothi parhi parhi jag muva, pandit bhaya na koi;
ekai akhar prem ka, parhe so pandit hoi.
Meaning
Having read many scriptures, people died without realization.
One who reads only the one word “Love” becomes realized.
Commentary
Knowledge of various scriptures cannot give a person realization. His pride of learning becomes an obstacle on the path of realization. Only a devotee who is humble, has a loving heart, and is dedicated, can achieve realization. God realization transcends the mind and intellect; scriptures don’t.
50
prem na badi nipje, prem na hat bikai;
raja parja jis ruche, sees deyi le jai.
Meaning
Love is not grown in the field, and it is not sold in the market.
But a king or a pauper who likes it, offers his head to obtain it.
Commentary
In the region of love there is no difference between a king and a pauper. Who wants to get love has to give up his ego first. All other wealth has no value in that region. Love is a spiritual and not a material thing.
51
prem gali ati sankari, tame dou na samai;
jab mai tha tab hari nahi, ab hari hai mai nahi.
Meaning
The street of love is very narrow; two cannot pass through it at the same time.
When I was, there was no God; now there is God, but I am not.
Commentary
To attain perfect love, one has to give up his ego, which is the biggest obstacle on the path of God’s love. When the ego disappears, God appears. As long as the ego is there, God will not show His presence. The devotee must give up his ego to realize God.
52
tu tu karata tu bhaya, mujhme rahi na hu;
bari pheri bali gaie, jit dekhu tit tu.
Meaning
Oh God! By reciting your name all the time I merged in you, and my ego disappeared.
My troubles of transmigration disappeared. Now, wherever I look, I see you.
Commentary
The recitation of God’s name leads the devotee to God. He reaches the state of union with God, and his cycle of rebirths disappears. It just as a drop of water that mixes with the ocean, and its separateness disappears.
53
premi dhundat mai phiru, premi na miliya koi;
premi ko premi mile, tab sab bish amrit hoi.
Meaning
I wandered in search of a true lover but did not find any.
When a lover meets another lover, then all poison turns into nectar.
Commentary
True lovers of God are rarely found, but when they come together they rejoice, and the nectar of love over-flows. This also helps other seekers to receive it, and then nothing remains as poison but only as nectar of love.
54
ram rasain prem ras, pivat adhik rasal;
kabir pivan durlabh hai, mange sis kalal.
Meaning
The very powerful drug of God is nectar of love, which is very sweet.
But it is difficult to obtain, because the seller asks for your head as its price.
Commentary
No one can enter the region of God with his head on his shoulder i.e. with his ego. Only the humble devotee can drink the nectar of God’s love. One has to surrender completely to God to become a perfect devotee and to meet Him.
55
piya chahe prem as, rakha chahe man;
dou khadga ek miyan me, dekha suna na kan.
Meaning
One wants to drink the nectar of God’s love and also likes to keep his own pride.
I have never seen or heard that two swords are kept in one sheath.
Commentary
It is not possible to drink the nectar of God’s love and still keep your pride, because pride will not allow you to merge into God’s love and “lose” your identity. Only when you surrender your ego, can you enjoy the nectar of God’s love.
56
kabir prem na chakhiya, chakhi na liya saw;
sune ghar ka pahuna, jyon awe tyon jaw.
Meaning
Kabir says: “He who has not experienced the love of God, and has not tasted the nectar of love,
has lost his visit, just as a guest who comes to an empty house and departs.”
Commentary
Kabir says that the purpose of life is to do devotion and to experience God’s love. If one does not perform devotion, he wastes his life. For that person the whole world is just like an empty house where his visit has no meaning, and from where he departs with regret and disappointment.
57
surati dhekuli lej lau, man nil dholan har;
kamal kuwa me premras, piwai barambar.
Meaning
Meditation is the lever, love is the rope and the mind is the peron for drawing the water.
The thousand petalled lotus is the well, and Divine Love is the water. The devotee drinks that water again and again.
Commentary
The place of the thousand petalled lotus, in meditation, is full of God’s love. The devotee thus meditates there ardently, and drinks the nectar of God’s love again and again.
Yearning
58
naina nijhar laiya, rahat bahai nis jam;
papiha jyon piw piw kare, kabahu milahuge ram.
Meaning
Tears flow from my eyes just as water falling from a water-wheel day and night.
I constantly call my Beloved like a papiha (an Indian bird which constantly calls “piw-piw”) “Oh, Lord, when will you come to me?”
Commentary
The devotee has constant yearning for God and feels pangs of separation from Him. He cries and, without taking care of his body, waits for his Beloved Lord, and utters His name all the time.
59
ambar kunja kuraliya, garji bhare sab tal;
jin te govind bichhure, tin ke kaun hawal.
Meaning
The cry of the kunja bird, separated from its mate, makes the clouds thunder and cry showers to fill many ponds.
If a mere bird suffers so much sorrow, how much more will not the devotee suffer who is separated from God?
Commentary
The lamentable cries of the separated kunja bird make the clouds, figuratively and poetically, cry in showers. But the sorrow of separation of the devotee from God remains unmatched.
60
is tan ka diwa karau, bati melyu jiw;
lohi sincho tel jyon, kab mukh dekhu piw.
Meaning
I make my body into a lamp and my breath into a wick.
I make my blood into oil in the lamp, and patiently wait to see my Lover’s face.
Commentary
The soul is waiting to realize God and surrenders itself completely to God. When a lady is separated from her beloved, she waits patiently, with lamp in hand, so that she can see his face when he returns. In the same way a devotee waits for God realization using his body as the lamp.
61
hansi hansi kant na paiya, jin paya tin roi;
jo hansi hi hari mile, toh kaun dohagin hoi.
Meaning
No one realizes his Beloved (God) by laughing (enjoying worldly pleasures). Those who realized God, did so only after feeling pangs of separation from Him.
If one can realize God while involved in worldly enjoyments, then who will remain unfortunate?
Commentary
For the realization of God it is necessary to feel pangs of separation from Him. Without it, the person who is involved in the objects of senses, will not be able to become God realized.
Devotion
62
bhakti nisaini muktiki, sant charhe sab dhai;
jin jin man alas kiya, janam janam pachhitai.
Meaning
Devotion is the ladder of salvation. All saints climbed it with great love and effort.
Those who were lazy, remained repenting and regretting for many births.
Commentary
The purpose of human birth is to get salvation. Therefore everyone should try to do devotion and make the best use of this life’s opportunity. Otherwise, one will repent, and he has to take many incarnations to get salvation.
63
pura saheb seiye, sab vidhi pura hoi;
ochhe neh lagay ke, mulahu awai khoi.
Meaning
Do devotion to the Supreme Lord who is Absolute.
By devotion to the other deities you will lose your capital (this birth).
Commentary
In business, people invest to make a profit. By unwise investment, they can lose their capital. In the same way, if a person does devotion to, or worships, other beings or deities, he can lose his life and get nothing. Mature judgment and spiritual discrimination are needed to ensure the right path.
64
kami krodhi lalachi, inase bhakti na hoi;
bhakti karai koi surama, jati varan kul khoi.
Meaning
Lustful, angry, and greedy people cannot do devotion.
Only a brave person without pride for his clan or caste can do devotion.
Commentary
The mind of lustful, angry and greedy people cannot be concentrated because of passions. Devotion requires concentration. There are five states of mind: insane, stupid, restless, concentrated and controlled. The first two can’t do devotion, the third has difficulty, the fourth can, and the fifth unites with God.
65
jab lagi bhakti sakamata, tab lagi nirphal seo;
kahai kabir ve kyon mile, nihkami nij deo.
Meaning
As long as devotion is full of worldly desires, it is meaningless for realization.
Kabir says: “How can one realize the Supreme Lord who is above desires?”
Commentary
Devotion with worldly desires cannot lead the devotee to God realization. Only the devotion with renunciation of desires can lead to such a realization. A person cannot serve two masters at the same time. If he wants to satisfy his sensual tastes, he will not be able to satisfy God.
66
jablag nata jati ka, tablag bhakti na hoi;
nata todai hari bhajai, bhakta kahawai soi.
Meaning
As long as one has attachment and ego of caste and creed, he cannot do devotion.
When he gives up ego of caste and creed and performs devotion, then he becomes a true devotee.
Commentary
As darkness and light cannot stay together, similarly, ego and devotion cannot stay together. That is why a person has to give up his ego (pride) of high caste, creed and dogma before God will accept him as a devotee.
67
jal jyoun pyara machhari, lobhi pyara dam;
mata pyara balaka, bhakti pyara ram.
Meaning
Just as a fish loves water and a greedy person loves wealth,
or as a mother loves her child, just so God loves his devotee.
Commentary
Only devotees can enter into the kingdom of God. God makes the devotee pure by his devotion. He loves the devotee just as the mother loves her child. But the devotee has to dedicate everything to God, as a child entrusts everything to his mother, before God will shower His grace on him.
68
bhagati dwar ati sankara, rai dasave bhag;
man toh maingal hwai raha, kaise awe jaya.
Meaning
The door of devotion is very narrow, ten times smaller than the mustard seed.
When the mind is behaving like an intoxicated elephant, how can it pass through it?
Commentary
On the path of devotion, humility is most important. There can be no devotion without humility. If the mind is occupied by ego, then it becomes like an intoxicated elephant, and it cannot walk on the very delicate path of devotion.
69
kabir seep samund ki, ratai piyas piyas;
aur bund ko na gahai, swati bund ki as.
Meaning
A thirsty oyster in the ocean utters “thirst”, “thirst”, but does not want the ocean water.
Opening its mouth, it calls for the pure water drops falling from the sky.
Commentary
The devotee does not want to be involved in the pleasure of worldly objects, because they can give pleasure initially but suffering in the end. He waits for the state of perfect bliss. We must rely on God alone, not on the world.
70
kabir dhani te sundari, jaya sadhu put;
ram sumari nirbhai bhaya, sab jag gaya niput.
Meaning
Kabir says: “That lady is a great mother who bears a saint as a son.
He becomes fearless with the devotion of God. Compared to her the whole world is barren”.
Commentary
When a saint takes birth in the world, he makes that clan great where he was born. He himself achieves greatness with the devotion of the Supreme, and his mother also achieves fame. He becomes free from the fear of the cycle of birth and death, and shares his fearlessness with others.
71
kabir kutta ram ka, mutiya mera nau;
gale ram ki jewari, jit khechai tit jau.
Meaning
Kabir says: “I am the faithful dog of God. My name is Moti (pearl).
He put the collar of His name around my neck. Wherever He pulls, I follow”.
Commentary
Kabir Saheb teaches the way of complete surrender for the devotee. Just as a loyal dog follows it’s master and accepts whatever his master gives him, similarly, the devotee follows the will of God, and does not worry about anything. God takes care of the devotee.
72
kabir tu kahe dare, sir par sirjan har;
hathi charhi kar doliye, kukar bhuke hajar.
Meaning
Kabir says: “O soul! Why are you afraid? God is your protector.
If you are riding on an elephant, what harm can the barking dogs do?”
Commentary
O devotee! Don’t be afraid of the comments of worldly people. They are just like barking dogs. Their noise will not harm you. Keep your patience. God is with you. You will reach the high state with the help of Satguru under God’s protection.
Recollection
73
kabir sumiran sar hai, aur sakal janjal;
adi ant sab sodhiya, dutiya dekho kal.
Meaning
Kabir says: “The recollection of God’s name is the essence of all essences, and other methods of devotion are just useless.
Searching from the beginning to the end, I discovered that other methods lead to trouble”.
Commentary
The best way to do devotion is to recite God’s name. Though there are other methods, they start with trouble and lead to trouble. When the devotee wants to come out of them, he finds that he is already trapped in them.
74
tat tilak tihu lok me, satnam nij sar;
jan kabir mastak diya, shobha agam apar.
Meaning
Saheb says: “The essence of God’s name which is “Sat Nam” is the greatest in the three worlds.
I place it on my forehead, and it gives me matchless beauty”.
Commentary
People put on the mark of sandalwood paste on their foreheads, but Kabir Saheb says that, instead of putting the mark of sandalwood paste, one has to accept the greatness of God’s name on his head. It is the greatest of all, and it leads the devotee to salvation.
75
lene ko hari nam hai, dene ko annadan,
tarane ko adhinata, duban ko abhiman.
Meaning
In this world the only thing to take is the name of God and the only thing to give is food.
The only thing to liberate us is humble devotion, and the only thing to drown us is egotism.
Commentary
Only a humble person can walk on the path of devotion and get liberation from this worldly ocean. An egotistic person never gets liberation. If you want liberation, be humble. Devotion leads you to salvation and egotism to bondage.
76
dukh men sumiran sab karai, sukh me karai na koi;
jo sukh men sumiran karai, toh dukh kahe ko hoi.
Meaning
All pray to God when they suffer, but not when they enjoy pleasures.
If they prayed to Him at the time of pleasure, why should they have to suffer?
Commentary
By praying to God one can remove his sufferings. Sincere and unselfish prayer removes present sufferings, and prevents future ones. It is, therefore, better to pray at the time of pleasure also. God cannot be bribed.
77
mala toh kar me phire, jibh phire mukh mahi;
manuwa toh chahu dis phire, so toh sumiran nahi.
Meaning
The rosary is moving in the hand, and the tongue is moving in the mouth.
And the mind is wandering all around. Certainly, that is not sumiran or recollection of God’s name.
Commentary
Many people do sumiran or pray by moving beads of the rosary in their hands, and at the same time they talk of worldly things. Their mind remains restless. They move the rosary to make a show of their devotion. Real sumiran is recollection of God’s name, charged by the Guru, with the concentration of the mind.
78
mala pherat jug gaya, gaya na man ka pher;
karka manka dari de, manka manka pher.
Meaning
Ages have gone while moving the rosary in the hand, but the roaming of the mind has not gone.
Therefore, give up the bead from your hand, and make your mind the bead and turn it with the name of God.
Commentary
A rosary helps in sumiran for counting, but presence of mind is necessary. If the mind is not there, then movement of the rosary is useless. It is just like a chain moving on the wheel of a machine. For sumiran one has to make the rosary of his mind.
79
mala toh hai kath ki, usame dala sut;
mala bichari kya kare, japane wala kaput.
Meaning
Rosary is made of wooden beads, which are strung on a thread.
What can the poor mala (rosary) do if the person using it is unworthy?
Commentary
If someone moves a mala honestly for concentration of the mind, using God’s name with every bead, then the mala is useful, otherwise the mala made of sandalwood, or of glass, or of any other material, and thread, is useless. It depends on the person who is using it.
80
kabir suta kya kare, jagi na jape murai;
ek din aisa sowana, lambe paw pasari.
Meaning
Kabir says: “O man! What are you doing sleeping in ignorance? Why don’t you wake up and recite the name of God?
One day you will have to sleep with your arms and legs outstretched, and you will never wake up”.
Commentary
If a person does not recite the name of God, there is no difference between his waking and sleeping. The sleep of ignorance will lead him to bondage, and at last he will depart from the world regretfully.
81
katha kirtan kali vishai, bhowsagar ki naw;
kahe kabir jan taran ko, nahi awr upaw.
Meaning
In this age, religious gathering and chanting of God’s name is the boat to cross the ocean.
Kabir Saheb says that there are no other means to liberation for the common people in this world.
Commentary
In this age people do not have time to do austerity. They cannot pray to God all the time, so the best way for them is to gather together to pray and to chant God’s name. This is a simple path for them to obtain salvation.
The Mind
82
sakalo durmati dur karu, achha janam banaw;
kag gawan gati chhadike, hansa gawan chali aw.
Meaning
Oh brothers! Remove your wicked thoughts and make your life bright (good).
Give up the behaviour of crows, and come to me in the manner of swans.
Commentary
Those who want to do devotion to God, must give up bad behaviour which is like that of crows (which eat carrion). Accept the path of discrimination as the mythological swan that drinks milk (good) and rejects water (evil).
83
pahale yaha man kag tha, karata jiwan ghat;
ab toh man hansa bhaya, moti chug chug khat.
Meaning
At first the mind was just like a crow, and was involved in violent actions.
Now the mind became like a swan, and picks up and eats the pearls.
Commentary
When my mind was involved in the fulfillment of desires, it was going in many wrong directions. But by the grace of Guru, my mind became pure. It gave up the desires of worldly pleasures and, being peaceful, now it eats the pearls of perfect bliss.
84
tan bohit man kag hai, lakh jojan udi jai;
kabahi dariya agam bahi, kabahi gagan samai.
Meaning
The body is like a ship and the mind like a bird that can fly far away.
Sometimes it flies far away in the ocean, sometimes high in the sky, and in a moment returns to the ship (body).
Commentary
The mind wanders (flies) far away, and in different directions. It becomes tired and returns to the body because it has no other resting place. When the mind is controlled, its energy can be used beneficially for spiritual growth.
85
man matang mane nahi, chale surati ke sath;
mahavat bichara kya kare, ankush nahi hath.
Meaning
The mind is like an intoxicated elephant. It follows the thought waves all the time.
What can the poor elephant driver do, if he does not have a controlling hook in his hand?
Commentary
As an elephant driver (mahout) needs a pointed iron hook to control the elephant all the time, just so a devotee must have the hook of discriminative spiritual knowledge to control the mind. The Guru gives that discriminative knowledge to the disciple.
86
man ke hare har hai, man ke jite jit;
parmatam ko paiye, manahi ke partit.
Meaning
A person defeated by his mind is really defeated, and who conquers his mind is really victorious.
One can realize God with the firm faith of a conquered mind.
Commentary
When the mind is under control, it will not follow sense objects, but will follow the path of God (the path of devotion), and this will lead the devotee to realization. With faith it will remove all sufferings. (Absolute peace comes through the controlled mind.)
87
dhire dhire re mana, dhire sab kuch hoi;
mali sinche sau ghada, ritu awe phal hoi.
Meaning
O mind! Be patient. Everything comes with patience.
Although the gardener waters the plants hundreds of times, they bloom only when their season comes.
Commentary
On the path of devotion we have to remain patient all the time. Hurry and speed disturb the mind’s equilibrium. Everything in this world takes time to be completed. Therefore don’t become impatient or discouraged.
88
mana ke mate na chaliye, man hai pakka dut;
le bore bhowdhar me, jaya hathse chhut.
Meaning
Don’t follow the path of the mind. It is a perfect devil.
It will drown you in the miserable world by getting out of your control.
Commentary
The mind, full of passions, leads a person to wrong actions. It is not good for a devotee to follow the mind. He has to try to control the mind by using discriminative knowledge given by his Guru. He can thus protect himself from drowning in the world of transmigration and misery.
89
darsan karana chahiye, toh darpan malate rahiye;
darpan me lag gaie kaie, toh daras kahan te paie.
Meaning
If you want to see your face, you have to clean the mirror.
If there is dirt on the mirror, then how can you see your face?
Commentary
For Self-realization it is very essential to clean the heart by removing all doubts that are just like dust on the mirror. For the realization of God within, the devotee must have firm faith and discriminative spiritual knowledge, to be free from the illusions of the mind.
90
hridaya bhitar arasi, mukh dekha nahi jai;
mukh to tabahi dekhiho, jab dilki dubidha jai.
Meaning
There is a mirror in the heart, but you don’t see your face in it.
You will see your face only when you remove the doubts from the heart.
Commentary
As long as doubts occupy your mind and heart, you cannot get realization. Doubts can be removed only by the discriminative knowledge of the Guru. The disciple has to ask the Guru to remove all his doubts, and to develop true faith in his heart.
91
kabir man nirmal bhaya, jaise ganga nir;
pichhe lage hari phire, kahat kabir kabir.
Meaning
Kabir says: “When the mind becomes pure (calm and without doubts) just as the water of the upper Ganges is pure, then God follows the devotee at every step, calling his name – Kabir, Kabir.”
Commentary
When the mind becomes free from all worldly desires and merges in God, then the devotee realizes God within himself. He then lives with God. Wherever he goes, God goes with him, because he does not feel separated from God.
The World
92
yaha aisa sansar hai, jaisa semal phul;
din das ke vyouhar ko, jhute rangi na bhul.
Meaning
The world is just like the flower of the semal (silk-cotton) tree.
Its pretty colour is for a few days. Don’t forget its deceiving nature.
Commentary
The semal flower is very pretty and when the bird is attracted, expecting sweet nectar, it is disappointed, a it finds it filled with cotton. Remember the world is used for a short while. Don’t become absorbed in its false “colours”.
93
kajal keri kothari, taisa yaha sansar;
balihari wa das ki, paithi ke niksan har.
Meaning
The world is like a coal cellar, and nobody comes out of it unsoiled.
Kabir says: “That devotee is great who comes out of it unsoiled”.
Commentary
Whoever comes into the world becomes involved in the worldly desires, actions and passions, and gets his heart soiled. But whose heart is full of devotion to God remains clean, because the mask of devotion protects him.
94
mor tor ki jewari, bali bandha sansar;
kasi kanduwa sut kalit, dajhan barambar.
Meaning
The world is tied with the rope of “mine” and “thine”, just like a goat going to be slaughtered.
The relationships torture like the sword grass, and the person burns in the fire of attachment.
Commentary
Thoughts of mine and thine create the attachments for the person trapped in them. Then the soul wanders in the cycle of birth and death, and feels burning pain. Only non-attachment can give liberation to a person.
95
jihi ghar sadhu na pujiye, hari ki seva nahi;
te ghar marghat sarikhe, bhut basai tin mahi.
Meaning
That house where a saint does not receive respect and hospitality, and where no one does devotion to God; that house is like a cremation ground, and only ghosts live there.
Commentary
The duty of a householder is to serve the saints and to do devotion to the Supreme Lord. This makes his home holy and his heart pure. He thus washes out effects of bad actions, and gets the grace of God. The test of the greatness of a person is devotion to God.
96
deha dhare ka dand, sab kahu ko hoi;
gyani bhogai gyan se, murakh bhogai roi.
Meaning
With the body, there is suffering for everyone.
A saint accepts that suffering with knowledge, but an ignorant person cries out with it.
Commentary
When understanding develops about creation, and how the Law of Karma operates, it gives tolerance to physical suffering. This is the difference between a saint who understands and accepts, and the average person who does not, and thus suffers.
97
bairagi birkat bhala, girahi chitt udar;
dui chuka rita padai, taku war na par.
Meaning
Kabir says: “A renunciate must live with detachment, and the householder must live with a generous heart.
If both give up these qualities it will be a limitless loss”.
Commentary
This is the advice of Kabir Saheb for the renunciate and the householder to maintain the balance of living on the devotional path.
If a renunciate becomes attached and a householder becomes miserly, both will spoil devotion.
98
jaisa bhojan khaiye, taisa hi man hoi;
jaisa pani pijiye, taisi bani hoi.
Meaning
The type of food you eat determines the type of mind you’ll have.
Similarly, the type of drink you take determines the type of words you’ll speak.
Commentary
Because eating and drinking play a great part in human lives, every person has to be careful about them. Eating violent (killed) types of food produces a violent mind. Similarly, intoxicating drinks produce their own type of speech.
99
put piyaro pitah ko, gohari laga dhai;
lobh mithai hathi de, apan gaya bhulai.
Meaning
The son (soul) wants to embrace the father (God) with love. He calls and runs towards his father.
But the father places some attractive sweets into his son’s hands, and hides himself.
Commentary
The soul, because of its nature, loves God and wants to meet Him. On the path he faces temptations (sweets of worldly pleasures) that become obstacles for God realization. Therefore, a devotee must try to avoid those pleasures that distract him from the goal.
100
tum jani jano yaha geet hai, yaha nij brahm vichar;
keval kahi samujhaiya, atam gyan sar.
Meaning
This is not a song as you think. This is knowledge of the Supreme dwelling in your self.
I only explain with words, but it is the essence of knowledge of the Supreme Being.
Commentary
Kabir Saheb did not write songs for entertainment as many other poets did, but his poetry is full of wisdom of the Supreme Being. He explained that God and the Soul are one. Thus the knowledge of the Soul is knowledge of God.
101
kahata hun kahi jat hun, kahu bajawat dhol;
swasa khali jat hai, tin lok ka mol.
Meaning
I am saying again and again, and with the beating of drums.
Your breaths, more valuable than the three worlds, are wasted in vain.
Commentary
Kabir saheb says that the main purpose of life is to do devotion and get salvation, but people do not pay attention to his advice. He spoke loudly and instructed everyone to take the name of God, because the breath (life) is most valuable. There is salvation in life, but not in death.
Introduction
Kabir Saheb (1398 – 1518) was a very famous saint of India. His words, mostly sakhis (couplets) and SHABDAS (songs), are in the heart of every Indian who is familiar with Hindi. He was the first saint who taught the secret of the “Inner Sound” and “Light” in the language of the common people. Thus he became the founder of the SANT MAT (the path of saints). What he taught was not from the books, but from his own inner experience. He was the first saint who stood for religious unity and brotherhood amongst all people. In reality, he taught humanity as a religion.
Kabir Saheb was impartial. He was neither attached to, nor detached from, any religious group. He proclaimed: “I am neither Hindu nor Muslim, but this body is made of five gross elements (earth, water, fire, air, ether), and I am the Divine who is dwelling in it.”
He went neither to the temple nor to the mosque. If he had used temples to preach, the Muslims would have been left out because they could not go into the temple. And if he had chosen to preach in the mosque, the Hindus would have had to remain outside. He therefore chose the market place where everybody went without hesitation.
He told the people that he was neither an enemy nor friend to anyone, but that he wanted the welfare of everyone.
He taught the path of simple spiritual union with God. He said it was not necessary to practice austerity in the Himalayan caves. One could practice it at home by controlling his mind and senses.
He gave the essence of all the scriptures in simple sakhis, which are couplets with musical rhythm. His sakhis are so important that they are accepted as supreme testimony for profound spiritual truth.
The following sakhis are from the book “Kabir Sakhi – Spiritual Gems of Kabir” translated by Mahant Jagdish Das Shastri, edited by Dr. J. Das, and first published by the Kabir Association of Canada in 1987. It was republished by the Kabir Ashram, Jamnagar, Gujarat in 1995 and 2001.
Greatness of Guru
1
guru ko kije bandagi, koti koti paranam;
kit na jane bhring ko, guru karle ap saman.
Meaning
Offer salutations and obeisances to the Guru millions of times.
Just as a wasp takes a worm into its nest and another wasp emerges, just so Guru makes the ordinary disciple as himself.
Commentary
One has to offer obeisances to the Guru who takes the disciple on the path to God, and helps him in every way even though the disciple does not know it. The Guru imparts wisdom to him and makes him as knowledgeable as himself.
2
timir gaya ravi dekhate, kumati gayi guru gyan;
sumati gayi ati lobhate, bhakti gayi abhiman.
Meaning
Darkness disappears when the sun arises, and ignorance goes away by the Guru’s wisdom.
Good intellect is lost because of greed, and devotion is lost because of ego.
Commentary
Just as sunrise removes darkness from the world, knowledge given by the Guru removes ignorance from the heart. Similarly, greed abolishes wisdom, and the ego becomes an obstacle to devotion and God realization.
3
hari kirpa tab janiye, de manav awatar;
guru kirpa tab janiye, mukta kare sansar.
Meaning
Know that it is the grace of God that gave you human birth.
But it is the grace of the Guru that liberates you from the cycle of birth and death.
Commentary
In this human life you can obtain salvation; therefore thank God that you got a human life. But you are still a victim of rebirth, therefore thank the Guru whose grace frees you from the cycle of birth and death. This is the greatness of the Guru.
4
guru dhobi sis kapada, sabun sirjanhar;
surati sila par dhoiye, nikase jyoti apar.
Meaning
Guru is like a washerman and the disciple is like cloth; God Himself is the soap.
O Guru! Please wash my thought waves on the stone of meditation, then the unlimited light will appear.
Commentary
When the Guru gives the gift of God’s name to the disciple and the disciple recites it, his heart is cleansed. Thus, with the help and guidance of the Guru, the disciple reaches the destination that is God realization.
5
guru bin gyan na upaje, guru bin mil na moksh;
guru bin lakhe na satyako, guru bin mite na dosh.
Meaning
Without the Guru no one obtains spiritual knowledge or achieves salvation.
Without the Guru no one can see Truth or have his doubts removed.
Commentary
Importance of the Guru is mentioned in this sakhi. To achieve the higher stages on the spiritual path, and to succeed in the world, one needs the guidance of the Guru all the time to overcome obstacles on the spiritual path.
6
guru bichara kya kare, sikhahi mahi chuk;
bhawe tyon parmodhiye, bans bajaye phunk.
Meaning
What can the poor Guru do if the disciple has faults?
He gives knowledge but it becomes useless, just as a broken flute does not produce music.
Commentary
The disciple must have faith, courage, and patience on the path of God. He must try to accept discriminative spiritual knowledge from the Guru and keep it in his mind. If he does not, the Guru cannot be blamed, because the Guru can only guide, but the disciple has to walk himself.
7
ek shabda guru dev ka, taka anant bichar;
thake muni jan pandita, veda na pawe par.
Meaning
The one word of Sat Guru gives limitless meanings.
Munis and pandits became exhausted trying to find its meaning. Vedas cannot fathom its depth.
Commentary
The word of God given by Sat Guru is unfathomable. Only a humble devotee can get it. Munis and pandits, full of ego of their knowledge, cannot find it. Even the Vedas mention very little about it, and they cannot give you spiritual experience.
Impartial Teaching
8
kabir khade bazar me, sabki chahe khair;
na kahu se dosti, na kahu se bair.
Meaning
Kabir says: “I stand in a market place and I desire the welfare of all.
I am neither related to anyone, nor am I an enemy to any one.”
Commentary
Kabir Saheb was above all religious conflicts, so he went neither to the temple, nor to the mosque. He chose the market place to preach, because people of all religions go there. Kabir Saheb preached the truth and wanted the spiritual welfare of all equally.
9
pachha pachhi ke karane, sab jag raha bhulan;
nirpachh hoi ke hari bhaje, soie sant sujan.
Meaning
People are divided into various groups (religions) and thus the whole world is misguided.
Being impartial to the worldly groups (religions), one who performs the devotion to Almighty God is the true saint.
Commentary
There are many religions in the world and people stick to their favourite religions. But a saint understands that all souls are the same, and that God is dwelling in every heart. The saint recognizes God in all, and remains impartial to the various religions.
10
chalti chakki dekh ke, diya kabira roi;
dou patan ke bichame, sabut bacha na koi.
Meaning
Kabir says: “Looking at the millstones, I wept.
One who is caught between the two stones, never comes out safely.
Commentary
The cycle of birth and death, and all other pairs of opposites (pleasure and pain, love and hate, virtue and sin) are like mill stones, and a person who is caught between them becomes figuratively crushed. Liberation is obtained by transcending the pairs of opposites.
11
silwant sabse bada, sab ratano ki khan;
tin lok ki sampada, rahi sil may an.
Meaning
Whoever has good character is the greatest of all. He is the mine of all jewels.
The wealth of the three worlds is merged in good character.
Commentary
Without good character all other qualities are useless. When a person loses his good character he loses everything. It is very difficult to remove the spots on the character. Therefore, we have to try to keep our character spotless, and perform devotion for God realization.
12
apa taje aw hari bhaje, nakh sikh taje vikar;
sab jiwan se nirbair rahe, sadhu mata hai sar.
Meaning
Give up the pride of clan and caste and do devotion to God. Give up your faults (lust, anger, greed, etc.).
Don’t be an enemy to anyone. This is the basic principle of the saints.
Commentary
Saints want the welfare of everyone and advise tolerant behaviour towards all. People, who are full of ego, easily develop enmity towards others. Saints are free of ego and enmity.
13
nindak niyare rakhiye, angan kuti chhawai;
binu pani bin sabuna, nirmal kare subhaw.
Meaning
Keep your critic close to you; give him shelter in your courtyard.
Without soap and water he cleanses your character.
Commentary
You get to know your faults if someone criticizes you, and you will have a chance to correct them. Listen to the criticism without annoyance, because the critic is not your enemy. He is helping you to clean the rubbish from your own life.
14
manus janam durlabh hai, mile na barambar;
pakka phal jo gir para, bahuri na lage dar.
Meaning
Human birth is difficult to obtain, and you will not get it again and again.
When a ripe fruit falls, it does not re-attach to the branch.
Commentary
In this world human life is the best in which you have the opportunity to do good deeds. It is difficult to get the same type of opportunity again and again. If you will not perform proper actions, your karmas will prevent you from getting this chance another time.
15
sain itana dijiye, jame kutum samai;
mai bhi bhukha na rahu, sadhu na bhukha jai.
Meaning
God, please give me only that much which will maintain my family. I also will not remain hungry, nor will any sadhu go hungry.
Commentary
In reality, there is no satisfaction without peace, and satisfaction does not come with material wealth, because the more we get the more we want. We require only enough for our daily needs. That is why the devotee is asking only for enough to maintain himself and his family, and to help others. Thus he remains contented and peaceful.
16
rukha sukha khaike, thanda pani pee;
dekh parai chupadi, mat lalchao jee.
Meaning
Eat dry and simple food and drink cold water.
Do not look at the buttered bread of others and long for it.
Commentary
You have to try to live simply and be satisfied. If you try to pursue the luxurious lives of others, you will not have peace in your life. Materialism does not bring peace in life. The more a person gets the more he wants. There is no end to greed.
17
kabir sab jag nirdhana, dhanwanta nahi koi;
dhanwanta soi janiye, ram nam dhan hoi.
Meaning
Kabir says: “O brother! The whole world is poor. No one is rich.
Only he is rich who has the wealth of God’s name.”
Commentary
In this world people think that the person who has material wealth is prosperous, but in reality all material things are perishable and cannot be recognized as true wealth. True wealth is the name of God that is Immortal. So the person who has the wealth of God’s name is really rich.
Words and Actions
18
kathani mithi khand si, karani vish ki loi;
kathani chhandi karani kare, vish ka amrit hoi.
Meaning
Speaking is sweet like sugar, and actions are like poison to many.
If, instead of speaking of good, one does good actions, the poison will turn into nectar.
Commentary
It is very important to speak politely, but if a person speaks politely and performs good actions, he will be able to bring peace and bliss to all. Polite speech and ignoble actions bring problems. In reality, actions are more important than words.
19
madhur vachan hai aushadhi, katuk vachan hai tir;
sravan dwar hwai sanchare, sale sakal sarir.
Meaning
Sweet words are like good medicine, and harsh words are like arrows.
They enter through the doors of the ears, and give distress to the whole body.
Commentary
We have to speak the truth but also politely, because many problems are created by misuse of words. Problems can often be solved if we use sweet, polite and proper words suitable to the occasion. Our words also reveal what we are.
20
mitha sabse boliye, sukh upaje chahu or;
basikaran yaha mantra hai, tajiye bachan kathor.
Meaning
Speak sweetly and politely, and you will make everyone happy.
This is just like a charm. Give up harsh words.
Commentary
When you speak sweetly and politely you make many people happy. Everyone likes to listen to sweet and polite words. They attract people towards you, and they create happiness for all. Harsh words are improper. They hurt people, and can turn them against you. Sweet words win friends.
21
kaga kako dhan hare, koyal kako deya;
mithe bachan sunai ke, jag apano kari leya.
Meaning
Does a crow steal someone’s wealth, or does a nightingale give it?
The nightingale only “speaks” musical words and enchants the world.
Commentary
Everyone likes to listen to sweet and musical words but not to harsh words. People love the nightingale because of its sweet song, but dislike the crow because of its raucous noise, though they are of the same colour.
22
awat gari ek hai, ulati hot anek;
kahe kabir na ulatiye, rahi ek ki ek.
Meaning
A verbal abuse is one, but responding to it will make many.
Kabir says: “Do not respond to the abuse and it will remain one.”
Commentary
When someone speaks abusive words to any person, and that person responds, the quarrel will grow more and more. If you want to prevent a quarrel, do not respond to words of abuse. Keep calm. Don’t indulge your tongue in uttering bad words.
23
jo toko kata bowai, tako bo tum phul;
toko phul ke phul hai, wako hai trisul.
Meaning
When someone puts thorns on your path, you should put flowers on his.
At last, you will get flowers but he will get troubling thorns.
Commentary
If someone does wrong towards a devotee, the devotee should still continue to respond lovingly towards the wrong doer. The devotee will get blessings, but the wrong doer will have to endure suffering. As you sow so you reap. Who shares love will get love. Who gives troubles will get troubles.
Opportunity
24
kal kare so aj kar, aj kare so ab;
palme parlay hoyagi, bahuri karega kab.
Meaning
What you have to do tomorrow, do today; what you have to do today, do now.
Death can strike at the next moment; then what can you do?
Commentary
The person who puts off till tomorrow what he should do today, will never really be successful in life. Laziness and procrastination cause loss of opportunities and failures. They destroy valuable life, and cause regrets instead. Promptness is a great virtue.
25
aj kahe hari kal bhajunga, kal kahe phir kal;
aj kal ke karat hi, awasar jasi chal.
Meaning
Today you say that you will do devotion to God tomorrow, and tomorrow you will again say tomorrow.
Saying tomorrow and tomorrow, you lose the opportunity in this life.
Commentary
We must do devotion to God now. It is not good to think of doing it when we get older. We may not reach old age, and if we did, we may not be able to do devotion due to disabilities. We will then have regrets.
26
aya hai so jayega, raja rank fakir;
koi singhasan charhi chale, koi bandhe jat janjir.
Meaning
Who has come will go, whether he is king, pauper or fakir.
But one goes sitting on a throne, and another tied in chains.
Commentary
Life in this world is very short; who is born will certainly die, even if he spends huge amounts of wealth to save his life. We must therefore do virtuous actions so that our departure will be safe and peaceful, and we will not go crying and regretting for our own actions.
27
ek din aisa hoyega, sab so pare bichhohu;
raja rana rao rank, sawadh kyon nahi hohu.
Meaning
A day will come when you will be separated from everything.
Whether you are an emperor, king, landlord or pauper, why do you not awaken?
Commentary
One has to depart from this world leaving everything behind. Why don’t you give up attachment to this material world, and do devotion to the Supreme Lord that will lead you to immortality. Kabir Saheb said to “detach” and “attach” – detach from this world and attach to God.
28
achhe din pachhe gaye, kiya na hari se het;
ab pachhtaye hot kya, jab chidiya chug gai khet.
Meaning
All good days are gone, and you did not show love for God.
What will you do by regretting now when the birds have eaten up the grain of the farm?
Commentary
You have to try to make the best use of your opportunity. If you are lazy, you will lose it and then have regrets. In the same way try to make time for devotion to God when you are healthy and strong. As old age and death approach, you can do nothing.
29
bin rakhware bahira, chidiyon khaya khet;
adha pradha ubare, cheti sake toh chet.
Meaning
Without protection, the birds are eating up the grain of the farm.
Still, a little bit is remaining. Protect it if you can.
Commentary
Oh man! Without protection from thieves (lust, anger, greed, etc.) and birds (desires), your farm of devotion to God is being plundered. What little remains protect it with the help of Satguru. Otherwise your life will be wasted in vain.
30
kachi kaya man athir, thir thir kam karant;
jyon jyon nar nidhadak phire, tyon tyon kal hasant.
Meaning
The body is perishable like an unbaked clay pot, and the mind is restless.
Still, man delays in worldly actions unmindful of fear. Death looks at him and laughs.
Commentary
People don’t care about their short life in the world. They don’t do devotion to God, but remain involved in worldly affairs, and get trapped by death. They want liberation but put themselves in bondage.
31
paw palak ki sudhi nahi, kare kal ka saj;
kal achanak marasi, jyon titar ko baj.
Meaning
You do not know what will happen at the next moment, but you are preparing for the distant future.
Death will come suddenly, just as hawks pounce upon other birds.
Commentary
People try to secure their future by collecting wealth through many proper or improper actions. They do not prepare themselves to overcome the cycle of birth and death. At last, death overtakes them, and they lose their opportunity to gain liberation.
32
kali kal tat kal hai, bura karo jini koi;
an bowai loha dahine, bowai su lunata hoi.
Meaning
In this Iron Age, you get quick results for your actions, so do not commit evil.
Whatever you sow, that is what you will reap.
Commentary
Every action has its equal and opposite reaction. If one does wrong, he does not have to wait long to get the results of his actions. A farmer who sows wheat or corn reaps the same. Therefore every one must try to sow good actions, to get good results.
33
mali awat dekhake, kaliyan kari pukar;
fule fule chun liye, kal hamari bari.
Meaning
Seeing the gardener coming, the buds started to lament.
Today he plucks the blossoms, and tomorrow it will be our turn.
Commentary
Every mature person knows that one day he has to leave this world. Everyone, without exception, goes through the same process. Death is like a gardener waiting to pluck the mature flowers. Therefore live wisely so that you do not have to lament later. Attain God realization and liberation in this life.
34
mati kahe kumbhar se, tu kya rundhe mohi;
ek din aisa ayega, mai rundhungi tohi.
Meaning
The earth says to the potter: “Why are you kneading on me now?
One day will come when I will be kneading you”.
Commentary
At death every person will have to mix with the earth. We must therefore not be proud of the body. We must be humble and kind, and try to learn from everything. We have to be careful about our actions because what we will sow that is what we shall reap. What you do to others will return to you.
35
kabir garva na kijiye, rank na hasiye koi;
ajahu naw samund me, na jane kya hoi
Meaning
Kabir Saheb says: “Do not be proud (of your wealth) and do not laugh at any pauper.
Your boat is still in the ocean, and you do not know what will happen”.
Commentary
People are very proud of their power and wealth, and some, unsympathetically, laugh at the poor. Kabir says that you are also in the “boat” of this world, and the same poverty can befall you. It is thus foolish to be proud, or to laugh at the less fortunate.
Where is God?
36
ghat ghat mera saiyan, suni sej na koi;
balihari ghat tasu ki, ja ghat paragat hoi.
Meaning
My Lord is dwelling in each and every heart; not a single place is empty.
But that heart is great where God manifests His qualities.
Commentary
Though God is omnipresent, and dwells in every heart, he is great who realizes God in his own heart, and demonstrates divine qualities. That is why people bow down to such a person with respect. Such a person becomes a saint.
37
kasturi kundali basai, mrig dhundhe ban mahi;
aise ghati ghati ram hi, duniya dekhai nahi.
Meaning
Musk is in the navel of the musk deer, but the deer searches for its fragrance everywhere in the forest.
In the same way, God dwells in every heart, but people search for Him elsewhere, and do not find Him.
Commentary
Though the bliss of God’s love is in the human heart, because of ignorance, people do not know it, and they search for bliss in worldly things. Instead of bliss, they get disappointment.
38
saheb teri sahibi, sab ghat rahi samai;
jyon mehendi ke pat me, lali lakhi na jai.
Meaning
O Almighty! Your power dwells in every heart but is invisible.
It just as the red colour that resides in the green mehendi leaves and is invisible.
Commentary
To get the red colour from the mehendi leaves, one has to grind them into a fine paste and apply it on the hands. When the paste dries and the hands are washed, the red colour appears. In the same way one has to grind (cleanse) his mind by meditation to realize God.
39
pawak rupi saiyan, sab ghat raha samai;
chit chakmak lage nahi, tate bujhi bujhi jai.
Meaning
God is like fire dwelling in each and every heart.
But because the flint stone does not produce a spark in the heart, it does not give light.
Commentary
It is well known that the light of God shines in every heart, but a person does not realize it, because without sparking of the flint stone it does not appear. The sparking is the yearning for God realization, and the flint stone is initiation by Sadguru.Supreme Union
40
lali mere lalaki, jit dekhu tit lal;
lali dekhan mai gaie, mai bhi ho gai lal.
Meaning
The redness (illumination) of my Beloved (is everywhere); where ever I look there is only red.
When I went to see the redness, I also became red (illuminated).
Commentary
When a devotee realizes God, he sees illumination of God all over the world. He also merges into God’s love in such a way that all the differences between him and God disappear. He turns into a part and parcel of God. He realizes (sees) only God and nothing else.
41
jin dhunda tin payiya, gahire pani paith;
mai bauri duban dari, rahi kinare baith.
Meaning
Those who searched by diving into the deep water, found the treasure.
I foolishly feared drowning and remained sitting on the shore.
Commentary
One who wants to get some pearls has to dive deeply into the ocean. The person who fears drowning will not get anything. In the same way, he who wants God realization has to dive deeply in meditation, and merge completely into God’s love.
42
herat herat he sakhi, rahya kabir herai;
bund samani samund me, so kat heri jai.
Meaning
Kabir says: “Searching over and over, O my friend! I lost myself in Him.
Its as the drop that mixes with the ocean. Where can one search for it?”
Commentary
Kabir Saheb says: “I went searching for God, but when I found Him, then I knew that I was in Him. There was no difference between Him and me. I merged in Him just as a drop mixes with the ocean, and then only the ocean remains”.
43
bund samani samund me, janat hai sab koi;
samund samana bund me, jane birala koi.
Meaning
When a drop merges into the ocean, everyone understands it.
But when the ocean merges into the drop, seldom does one understand it.
Commentary
It is very simple to understand that a devotee merges into God, but it is difficult to accept that God merges into a devotee. Reality is the union of God and devotee and all differences are lost. This state is rarely found. God dwells in the heart of a devotee as an ocean is of the same essence as a drop.
44
naina antar aaw tu, nain jhapi tohi leu;
na mai dekhu aur ko, na tohi dekhan deu.
Meaning
O my Beloved! Come into my eyes. I will take you in and close them.
Then, I will not see anyone else, nor will I allow anyone else to see you.
Commentary
Eyes are like doors, and images enter through them to the “heart”. The lover of God wants to realize His beauty in his heart. He prays: “O my Beloved! Please enter into my heart and I will close the “door”. I will then see you all the time”.
45
naino ki kari kothari, putali palang bichhai;
palako ki chik darike, piya ko liya rijhai.
Meaning
Kabir Saheb says: “I made my eyes into a bridal room, and the pupils into a bridal bed.
I pulled down the curtains of the eyelids and pleased my Beloved.
Commentary
The Beloved, God, is so unique that to please Him the devotee has to have a special love for Him. The devotee has to offer his or her devotion in the same way that a very faithful bride gives her love and devotion to her husband. Deep love exists between the devotee and God.46
chali jo putali launki, thah sindhu ka len;
apuhi gali pani bhai, ulati kahe ko bain.
Meaning
A doll of salt entered the ocean to find its depth.
It dissolved and turned into salty water. Who will return to tell the depth?
Commentary
God is like an ocean. When a seeker wants to find His depth and enters into the region of God, he himself merges into God. Thus duality, which is necessary to give a report, does not exist. He can thus say nothing about His depth because that is indescribable.
47
jis marane se jag darai, mere man anand;
kab marihau kab paihau, puran parmanand.
Meaning
The whole world fears death, but death will be full of bliss for me.
I am waiting for death that will merge me into absolute bliss.
Commentary
The person whose preparation is not complete, has fear of death, but if he had prepared himself perfectly, he will have no fear. Perfect preparation is necessary to get the best result in the test of life. When one is prepared, then he longs for bliss in union with God.
Love
48
akath kahani prem ki, kahat kahi na jai;
gunge keri sarkara, khaya aur muskai.
Meaning
The story of God’s love is indescribable. No description is befitting.
Its experience is just like that of a dumb person tasting candy. He smiles but cannot describe it.
Commentary
To describe the experience of God’s love is impossible. One can understand it only when he experiences it. No amount of description (as in scriptures) can make one experience something.
49
pothi parhi parhi jag muva, pandit bhaya na koi;
ekai akhar prem ka, parhe so pandit hoi.
Meaning
Having read many scriptures, people died without realization.
One who reads only the one word “Love” becomes realized.
Commentary
Knowledge of various scriptures cannot give a person realization. His pride of learning becomes an obstacle on the path of realization. Only a devotee who is humble, has a loving heart, and is dedicated, can achieve realization. God realization transcends the mind and intellect; scriptures don’t.
50
prem na badi nipje, prem na hat bikai;
raja parja jis ruche, sees deyi le jai.
Meaning
Love is not grown in the field, and it is not sold in the market.
But a king or a pauper who likes it, offers his head to obtain it.
Commentary
In the region of love there is no difference between a king and a pauper. Who wants to get love has to give up his ego first. All other wealth has no value in that region. Love is a spiritual and not a material thing.
51
prem gali ati sankari, tame dou na samai;
jab mai tha tab hari nahi, ab hari hai mai nahi.
Meaning
The street of love is very narrow; two cannot pass through it at the same time.
When I was, there was no God; now there is God, but I am not.
Commentary
To attain perfect love, one has to give up his ego, which is the biggest obstacle on the path of God’s love. When the ego disappears, God appears. As long as the ego is there, God will not show His presence. The devotee must give up his ego to realize God.
52
tu tu karata tu bhaya, mujhme rahi na hu;
bari pheri bali gaie, jit dekhu tit tu.
Meaning
Oh God! By reciting your name all the time I merged in you, and my ego disappeared.
My troubles of transmigration disappeared. Now, wherever I look, I see you.
Commentary
The recitation of God’s name leads the devotee to God. He reaches the state of union with God, and his cycle of rebirths disappears. It just as a drop of water that mixes with the ocean, and its separateness disappears.
53
premi dhundat mai phiru, premi na miliya koi;
premi ko premi mile, tab sab bish amrit hoi.
Meaning
I wandered in search of a true lover but did not find any.
When a lover meets another lover, then all poison turns into nectar.
Commentary
True lovers of God are rarely found, but when they come together they rejoice, and the nectar of love over-flows. This also helps other seekers to receive it, and then nothing remains as poison but only as nectar of love.
54
ram rasain prem ras, pivat adhik rasal;
kabir pivan durlabh hai, mange sis kalal.
Meaning
The very powerful drug of God is nectar of love, which is very sweet.
But it is difficult to obtain, because the seller asks for your head as its price.
Commentary
No one can enter the region of God with his head on his shoulder i.e. with his ego. Only the humble devotee can drink the nectar of God’s love. One has to surrender completely to God to become a perfect devotee and to meet Him.
55
piya chahe prem as, rakha chahe man;
dou khadga ek miyan me, dekha suna na kan.
Meaning
One wants to drink the nectar of God’s love and also likes to keep his own pride.
I have never seen or heard that two swords are kept in one sheath.
Commentary
It is not possible to drink the nectar of God’s love and still keep your pride, because pride will not allow you to merge into God’s love and “lose” your identity. Only when you surrender your ego, can you enjoy the nectar of God’s love.
56
kabir prem na chakhiya, chakhi na liya saw;
sune ghar ka pahuna, jyon awe tyon jaw.
Meaning
Kabir says: “He who has not experienced the love of God, and has not tasted the nectar of love,
has lost his visit, just as a guest who comes to an empty house and departs.”
Commentary
Kabir says that the purpose of life is to do devotion and to experience God’s love. If one does not perform devotion, he wastes his life. For that person the whole world is just like an empty house where his visit has no meaning, and from where he departs with regret and disappointment.
57
surati dhekuli lej lau, man nil dholan har;
kamal kuwa me premras, piwai barambar.
Meaning
Meditation is the lever, love is the rope and the mind is the peron for drawing the water.
The thousand petalled lotus is the well, and Divine Love is the water. The devotee drinks that water again and again.
Commentary
The place of the thousand petalled lotus, in meditation, is full of God’s love. The devotee thus meditates there ardently, and drinks the nectar of God’s love again and again.
Yearning
58
naina nijhar laiya, rahat bahai nis jam;
papiha jyon piw piw kare, kabahu milahuge ram.
Meaning
Tears flow from my eyes just as water falling from a water-wheel day and night.
I constantly call my Beloved like a papiha (an Indian bird which constantly calls “piw-piw”) “Oh, Lord, when will you come to me?”
Commentary
The devotee has constant yearning for God and feels pangs of separation from Him. He cries and, without taking care of his body, waits for his Beloved Lord, and utters His name all the time.
59
ambar kunja kuraliya, garji bhare sab tal;
jin te govind bichhure, tin ke kaun hawal.
Meaning
The cry of the kunja bird, separated from its mate, makes the clouds thunder and cry showers to fill many ponds.
If a mere bird suffers so much sorrow, how much more will not the devotee suffer who is separated from God?
Commentary
The lamentable cries of the separated kunja bird make the clouds, figuratively and poetically, cry in showers. But the sorrow of separation of the devotee from God remains unmatched.
60
is tan ka diwa karau, bati melyu jiw;
lohi sincho tel jyon, kab mukh dekhu piw.
Meaning
I make my body into a lamp and my breath into a wick.
I make my blood into oil in the lamp, and patiently wait to see my Lover’s face.
Commentary
The soul is waiting to realize God and surrenders itself completely to God. When a lady is separated from her beloved, she waits patiently, with lamp in hand, so that she can see his face when he returns. In the same way a devotee waits for God realization using his body as the lamp.
61
hansi hansi kant na paiya, jin paya tin roi;
jo hansi hi hari mile, toh kaun dohagin hoi.
Meaning
No one realizes his Beloved (God) by laughing (enjoying worldly pleasures). Those who realized God, did so only after feeling pangs of separation from Him.
If one can realize God while involved in worldly enjoyments, then who will remain unfortunate?
Commentary
For the realization of God it is necessary to feel pangs of separation from Him. Without it, the person who is involved in the objects of senses, will not be able to become God realized.
Devotion
62
bhakti nisaini muktiki, sant charhe sab dhai;
jin jin man alas kiya, janam janam pachhitai.
Meaning
Devotion is the ladder of salvation. All saints climbed it with great love and effort.
Those who were lazy, remained repenting and regretting for many births.
Commentary
The purpose of human birth is to get salvation. Therefore everyone should try to do devotion and make the best use of this life’s opportunity. Otherwise, one will repent, and he has to take many incarnations to get salvation.
63
pura saheb seiye, sab vidhi pura hoi;
ochhe neh lagay ke, mulahu awai khoi.
Meaning
Do devotion to the Supreme Lord who is Absolute.
By devotion to the other deities you will lose your capital (this birth).
Commentary
In business, people invest to make a profit. By unwise investment, they can lose their capital. In the same way, if a person does devotion to, or worships, other beings or deities, he can lose his life and get nothing. Mature judgment and spiritual discrimination are needed to ensure the right path.
64
kami krodhi lalachi, inase bhakti na hoi;
bhakti karai koi surama, jati varan kul khoi.
Meaning
Lustful, angry, and greedy people cannot do devotion.
Only a brave person without pride for his clan or caste can do devotion.
Commentary
The mind of lustful, angry and greedy people cannot be concentrated because of passions. Devotion requires concentration. There are five states of mind: insane, stupid, restless, concentrated and controlled. The first two can’t do devotion, the third has difficulty, the fourth can, and the fifth unites with God.
65
jab lagi bhakti sakamata, tab lagi nirphal seo;
kahai kabir ve kyon mile, nihkami nij deo.
Meaning
As long as devotion is full of worldly desires, it is meaningless for realization.
Kabir says: “How can one realize the Supreme Lord who is above desires?”
Commentary
Devotion with worldly desires cannot lead the devotee to God realization. Only the devotion with renunciation of desires can lead to such a realization. A person cannot serve two masters at the same time. If he wants to satisfy his sensual tastes, he will not be able to satisfy God.
66
jablag nata jati ka, tablag bhakti na hoi;
nata todai hari bhajai, bhakta kahawai soi.
Meaning
As long as one has attachment and ego of caste and creed, he cannot do devotion.
When he gives up ego of caste and creed and performs devotion, then he becomes a true devotee.
Commentary
As darkness and light cannot stay together, similarly, ego and devotion cannot stay together. That is why a person has to give up his ego (pride) of high caste, creed and dogma before God will accept him as a devotee.
67
jal jyoun pyara machhari, lobhi pyara dam;
mata pyara balaka, bhakti pyara ram.
Meaning
Just as a fish loves water and a greedy person loves wealth,
or as a mother loves her child, just so God loves his devotee.
Commentary
Only devotees can enter into the kingdom of God. God makes the devotee pure by his devotion. He loves the devotee just as the mother loves her child. But the devotee has to dedicate everything to God, as a child entrusts everything to his mother, before God will shower His grace on him.
68
bhagati dwar ati sankara, rai dasave bhag;
man toh maingal hwai raha, kaise awe jaya.
Meaning
The door of devotion is very narrow, ten times smaller than the mustard seed.
When the mind is behaving like an intoxicated elephant, how can it pass through it?
Commentary
On the path of devotion, humility is most important. There can be no devotion without humility. If the mind is occupied by ego, then it becomes like an intoxicated elephant, and it cannot walk on the very delicate path of devotion.
69
kabir seep samund ki, ratai piyas piyas;
aur bund ko na gahai, swati bund ki as.
Meaning
A thirsty oyster in the ocean utters “thirst”, “thirst”, but does not want the ocean water.
Opening its mouth, it calls for the pure water drops falling from the sky.
Commentary
The devotee does not want to be involved in the pleasure of worldly objects, because they can give pleasure initially but suffering in the end. He waits for the state of perfect bliss. We must rely on God alone, not on the world.
70
kabir dhani te sundari, jaya sadhu put;
ram sumari nirbhai bhaya, sab jag gaya niput.
Meaning
Kabir says: “That lady is a great mother who bears a saint as a son.
He becomes fearless with the devotion of God. Compared to her the whole world is barren”.
Commentary
When a saint takes birth in the world, he makes that clan great where he was born. He himself achieves greatness with the devotion of the Supreme, and his mother also achieves fame. He becomes free from the fear of the cycle of birth and death, and shares his fearlessness with others.
71
kabir kutta ram ka, mutiya mera nau;
gale ram ki jewari, jit khechai tit jau.
Meaning
Kabir says: “I am the faithful dog of God. My name is Moti (pearl).
He put the collar of His name around my neck. Wherever He pulls, I follow”.
Commentary
Kabir Saheb teaches the way of complete surrender for the devotee. Just as a loyal dog follows it’s master and accepts whatever his master gives him, similarly, the devotee follows the will of God, and does not worry about anything. God takes care of the devotee.
72
kabir tu kahe dare, sir par sirjan har;
hathi charhi kar doliye, kukar bhuke hajar.
Meaning
Kabir says: “O soul! Why are you afraid? God is your protector.
If you are riding on an elephant, what harm can the barking dogs do?”
Commentary
O devotee! Don’t be afraid of the comments of worldly people. They are just like barking dogs. Their noise will not harm you. Keep your patience. God is with you. You will reach the high state with the help of Satguru under God’s protection.
Recollection
73
kabir sumiran sar hai, aur sakal janjal;
adi ant sab sodhiya, dutiya dekho kal.
Meaning
Kabir says: “The recollection of God’s name is the essence of all essences, and other methods of devotion are just useless.
Searching from the beginning to the end, I discovered that other methods lead to trouble”.
Commentary
The best way to do devotion is to recite God’s name. Though there are other methods, they start with trouble and lead to trouble. When the devotee wants to come out of them, he finds that he is already trapped in them.
74
tat tilak tihu lok me, satnam nij sar;
jan kabir mastak diya, shobha agam apar.
Meaning
Saheb says: “The essence of God’s name which is “Sat Nam” is the greatest in the three worlds.
I place it on my forehead, and it gives me matchless beauty”.
Commentary
People put on the mark of sandalwood paste on their foreheads, but Kabir Saheb says that, instead of putting the mark of sandalwood paste, one has to accept the greatness of God’s name on his head. It is the greatest of all, and it leads the devotee to salvation.
75
lene ko hari nam hai, dene ko annadan,
tarane ko adhinata, duban ko abhiman.
Meaning
In this world the only thing to take is the name of God and the only thing to give is food.
The only thing to liberate us is humble devotion, and the only thing to drown us is egotism.
Commentary
Only a humble person can walk on the path of devotion and get liberation from this worldly ocean. An egotistic person never gets liberation. If you want liberation, be humble. Devotion leads you to salvation and egotism to bondage.
76
dukh men sumiran sab karai, sukh me karai na koi;
jo sukh men sumiran karai, toh dukh kahe ko hoi.
Meaning
All pray to God when they suffer, but not when they enjoy pleasures.
If they prayed to Him at the time of pleasure, why should they have to suffer?
Commentary
By praying to God one can remove his sufferings. Sincere and unselfish prayer removes present sufferings, and prevents future ones. It is, therefore, better to pray at the time of pleasure also. God cannot be bribed.
77
mala toh kar me phire, jibh phire mukh mahi;
manuwa toh chahu dis phire, so toh sumiran nahi.
Meaning
The rosary is moving in the hand, and the tongue is moving in the mouth.
And the mind is wandering all around. Certainly, that is not sumiran or recollection of God’s name.
Commentary
Many people do sumiran or pray by moving beads of the rosary in their hands, and at the same time they talk of worldly things. Their mind remains restless. They move the rosary to make a show of their devotion. Real sumiran is recollection of God’s name, charged by the Guru, with the concentration of the mind.
78
mala pherat jug gaya, gaya na man ka pher;
karka manka dari de, manka manka pher.
Meaning
Ages have gone while moving the rosary in the hand, but the roaming of the mind has not gone.
Therefore, give up the bead from your hand, and make your mind the bead and turn it with the name of God.
Commentary
A rosary helps in sumiran for counting, but presence of mind is necessary. If the mind is not there, then movement of the rosary is useless. It is just like a chain moving on the wheel of a machine. For sumiran one has to make the rosary of his mind.
79
mala toh hai kath ki, usame dala sut;
mala bichari kya kare, japane wala kaput.
Meaning
Rosary is made of wooden beads, which are strung on a thread.
What can the poor mala (rosary) do if the person using it is unworthy?
Commentary
If someone moves a mala honestly for concentration of the mind, using God’s name with every bead, then the mala is useful, otherwise the mala made of sandalwood, or of glass, or of any other material, and thread, is useless. It depends on the person who is using it.
80
kabir suta kya kare, jagi na jape murai;
ek din aisa sowana, lambe paw pasari.
Meaning
Kabir says: “O man! What are you doing sleeping in ignorance? Why don’t you wake up and recite the name of God?
One day you will have to sleep with your arms and legs outstretched, and you will never wake up”.
Commentary
If a person does not recite the name of God, there is no difference between his waking and sleeping. The sleep of ignorance will lead him to bondage, and at last he will depart from the world regretfully.
81
katha kirtan kali vishai, bhowsagar ki naw;
kahe kabir jan taran ko, nahi awr upaw.
Meaning
In this age, religious gathering and chanting of God’s name is the boat to cross the ocean.
Kabir Saheb says that there are no other means to liberation for the common people in this world.
Commentary
In this age people do not have time to do austerity. They cannot pray to God all the time, so the best way for them is to gather together to pray and to chant God’s name. This is a simple path for them to obtain salvation.
The Mind
82
sakalo durmati dur karu, achha janam banaw;
kag gawan gati chhadike, hansa gawan chali aw.
Meaning
Oh brothers! Remove your wicked thoughts and make your life bright (good).
Give up the behaviour of crows, and come to me in the manner of swans.
Commentary
Those who want to do devotion to God, must give up bad behaviour which is like that of crows (which eat carrion). Accept the path of discrimination as the mythological swan that drinks milk (good) and rejects water (evil).
83
pahale yaha man kag tha, karata jiwan ghat;
ab toh man hansa bhaya, moti chug chug khat.
Meaning
At first the mind was just like a crow, and was involved in violent actions.
Now the mind became like a swan, and picks up and eats the pearls.
Commentary
When my mind was involved in the fulfillment of desires, it was going in many wrong directions. But by the grace of Guru, my mind became pure. It gave up the desires of worldly pleasures and, being peaceful, now it eats the pearls of perfect bliss.
84
tan bohit man kag hai, lakh jojan udi jai;
kabahi dariya agam bahi, kabahi gagan samai.
Meaning
The body is like a ship and the mind like a bird that can fly far away.
Sometimes it flies far away in the ocean, sometimes high in the sky, and in a moment returns to the ship (body).
Commentary
The mind wanders (flies) far away, and in different directions. It becomes tired and returns to the body because it has no other resting place. When the mind is controlled, its energy can be used beneficially for spiritual growth.
85
man matang mane nahi, chale surati ke sath;
mahavat bichara kya kare, ankush nahi hath.
Meaning
The mind is like an intoxicated elephant. It follows the thought waves all the time.
What can the poor elephant driver do, if he does not have a controlling hook in his hand?
Commentary
As an elephant driver (mahout) needs a pointed iron hook to control the elephant all the time, just so a devotee must have the hook of discriminative spiritual knowledge to control the mind. The Guru gives that discriminative knowledge to the disciple.
86
man ke hare har hai, man ke jite jit;
parmatam ko paiye, manahi ke partit.
Meaning
A person defeated by his mind is really defeated, and who conquers his mind is really victorious.
One can realize God with the firm faith of a conquered mind.
Commentary
When the mind is under control, it will not follow sense objects, but will follow the path of God (the path of devotion), and this will lead the devotee to realization. With faith it will remove all sufferings. (Absolute peace comes through the controlled mind.)
87
dhire dhire re mana, dhire sab kuch hoi;
mali sinche sau ghada, ritu awe phal hoi.
Meaning
O mind! Be patient. Everything comes with patience.
Although the gardener waters the plants hundreds of times, they bloom only when their season comes.
Commentary
On the path of devotion we have to remain patient all the time. Hurry and speed disturb the mind’s equilibrium. Everything in this world takes time to be completed. Therefore don’t become impatient or discouraged.
88
mana ke mate na chaliye, man hai pakka dut;
le bore bhowdhar me, jaya hathse chhut.
Meaning
Don’t follow the path of the mind. It is a perfect devil.
It will drown you in the miserable world by getting out of your control.
Commentary
The mind, full of passions, leads a person to wrong actions. It is not good for a devotee to follow the mind. He has to try to control the mind by using discriminative knowledge given by his Guru. He can thus protect himself from drowning in the world of transmigration and misery.
89
darsan karana chahiye, toh darpan malate rahiye;
darpan me lag gaie kaie, toh daras kahan te paie.
Meaning
If you want to see your face, you have to clean the mirror.
If there is dirt on the mirror, then how can you see your face?
Commentary
For Self-realization it is very essential to clean the heart by removing all doubts that are just like dust on the mirror. For the realization of God within, the devotee must have firm faith and discriminative spiritual knowledge, to be free from the illusions of the mind.
90
hridaya bhitar arasi, mukh dekha nahi jai;
mukh to tabahi dekhiho, jab dilki dubidha jai.
Meaning
There is a mirror in the heart, but you don’t see your face in it.
You will see your face only when you remove the doubts from the heart.
Commentary
As long as doubts occupy your mind and heart, you cannot get realization. Doubts can be removed only by the discriminative knowledge of the Guru. The disciple has to ask the Guru to remove all his doubts, and to develop true faith in his heart.
91
kabir man nirmal bhaya, jaise ganga nir;
pichhe lage hari phire, kahat kabir kabir.
Meaning
Kabir says: “When the mind becomes pure (calm and without doubts) just as the water of the upper Ganges is pure, then God follows the devotee at every step, calling his name – Kabir, Kabir.”
Commentary
When the mind becomes free from all worldly desires and merges in God, then the devotee realizes God within himself. He then lives with God. Wherever he goes, God goes with him, because he does not feel separated from God.
The World
92
yaha aisa sansar hai, jaisa semal phul;
din das ke vyouhar ko, jhute rangi na bhul.
Meaning
The world is just like the flower of the semal (silk-cotton) tree.
Its pretty colour is for a few days. Don’t forget its deceiving nature.
Commentary
The semal flower is very pretty and when the bird is attracted, expecting sweet nectar, it is disappointed, a it finds it filled with cotton. Remember the world is used for a short while. Don’t become absorbed in its false “colours”.
93
kajal keri kothari, taisa yaha sansar;
balihari wa das ki, paithi ke niksan har.
Meaning
The world is like a coal cellar, and nobody comes out of it unsoiled.
Kabir says: “That devotee is great who comes out of it unsoiled”.
Commentary
Whoever comes into the world becomes involved in the worldly desires, actions and passions, and gets his heart soiled. But whose heart is full of devotion to God remains clean, because the mask of devotion protects him.
94
mor tor ki jewari, bali bandha sansar;
kasi kanduwa sut kalit, dajhan barambar.
Meaning
The world is tied with the rope of “mine” and “thine”, just like a goat going to be slaughtered.
The relationships torture like the sword grass, and the person burns in the fire of attachment.
Commentary
Thoughts of mine and thine create the attachments for the person trapped in them. Then the soul wanders in the cycle of birth and death, and feels burning pain. Only non-attachment can give liberation to a person.
95
jihi ghar sadhu na pujiye, hari ki seva nahi;
te ghar marghat sarikhe, bhut basai tin mahi.
Meaning
That house where a saint does not receive respect and hospitality, and where no one does devotion to God; that house is like a cremation ground, and only ghosts live there.
Commentary
The duty of a householder is to serve the saints and to do devotion to the Supreme Lord. This makes his home holy and his heart pure. He thus washes out effects of bad actions, and gets the grace of God. The test of the greatness of a person is devotion to God.
96
deha dhare ka dand, sab kahu ko hoi;
gyani bhogai gyan se, murakh bhogai roi.
Meaning
With the body, there is suffering for everyone.
A saint accepts that suffering with knowledge, but an ignorant person cries out with it.
Commentary
When understanding develops about creation, and how the Law of Karma operates, it gives tolerance to physical suffering. This is the difference between a saint who understands and accepts, and the average person who does not, and thus suffers.
97
bairagi birkat bhala, girahi chitt udar;
dui chuka rita padai, taku war na par.
Meaning
Kabir says: “A renunciate must live with detachment, and the householder must live with a generous heart.
If both give up these qualities it will be a limitless loss”.
Commentary
This is the advice of Kabir Saheb for the renunciate and the householder to maintain the balance of living on the devotional path.
If a renunciate becomes attached and a householder becomes miserly, both will spoil devotion.
98
jaisa bhojan khaiye, taisa hi man hoi;
jaisa pani pijiye, taisi bani hoi.
Meaning
The type of food you eat determines the type of mind you’ll have.
Similarly, the type of drink you take determines the type of words you’ll speak.
Commentary
Because eating and drinking play a great part in human lives, every person has to be careful about them. Eating violent (killed) types of food produces a violent mind. Similarly, intoxicating drinks produce their own type of speech.
99
put piyaro pitah ko, gohari laga dhai;
lobh mithai hathi de, apan gaya bhulai.
Meaning
The son (soul) wants to embrace the father (God) with love. He calls and runs towards his father.
But the father places some attractive sweets into his son’s hands, and hides himself.
Commentary
The soul, because of its nature, loves God and wants to meet Him. On the path he faces temptations (sweets of worldly pleasures) that become obstacles for God realization. Therefore, a devotee must try to avoid those pleasures that distract him from the goal.
100
tum jani jano yaha geet hai, yaha nij brahm vichar;
keval kahi samujhaiya, atam gyan sar.
Meaning
This is not a song as you think. This is knowledge of the Supreme dwelling in your self.
I only explain with words, but it is the essence of knowledge of the Supreme Being.
Commentary
Kabir Saheb did not write songs for entertainment as many other poets did, but his poetry is full of wisdom of the Supreme Being. He explained that God and the Soul are one. Thus the knowledge of the Soul is knowledge of God.
101
kahata hun kahi jat hun, kahu bajawat dhol;
swasa khali jat hai, tin lok ka mol.
Meaning
I am saying again and again, and with the beating of drums.
Your breaths, more valuable than the three worlds, are wasted in vain.
Commentary
Kabir saheb says that the main purpose of life is to do devotion and get salvation, but people do not pay attention to his advice. He spoke loudly and instructed everyone to take the name of God, because the breath (life) is most valuable. There is salvation in life, but not in death.