Kabir in the Light of Kriya

By

Per H. Wibe

www.kriyabanservice.com

INTRODUCTION

Kabir was an Indian mystic who lived around 15th century in the north Indian city of Benares (now

Varanasi). He contributed significantly to Indian spirituality through his poems/songs which are

popular even today. Kabir wrote or composed around 700 verses which were simple in the way they

touched the very essence of the spiritual search. He described where to find Truth, how to find it

(the process) and hindrances in the path.

It is said that Lahiri Mahasaya, who is recognized as the founder of Kriya Yoga in modern time (see

“Autobiography of a Yogi” by Paramahansa Yogananda), was asked by his disciples about his

connection with Kabir, and on their request he confirmed that his knowledge and experience was

very similar to that of Kabir. Lahiri Mahasaya was very interested in Kabir’s verses and he also

interpreted them.

For me it was beautiful to discover the poems of Kabir because from the beginning when I started

my search for Truth in 1975, I have felt as Kabir is writing – the freedom as he describes; but it took

me many years to settle this understanding inside so that I felt comfortable to inspire Kriya students

to go directly to the Source, to the Self, to the true Guru.

My intention with these comments on Kabir’s verses is that it might support seekers desire to find

their Guru, to be established in the Self, through own efforts and Love for Truth. We are all sailing in

the same boat to cover the gap between the individual soul and the Great One, the Spirit. It is always

good to try to remember that in Life, no one is above and no one is below – that is the Truth.

The essence is to realize that we are one with Life by meeting the Self, the Guru inside. How to

achieve this? Kriya Yoga is ideal for this purpose because it is based on the breath - that which take

prana (lifeforce) to the body all the time. Every new in-breath is given directly from Life, from the

Self. We are connected to the Infinite Spirit continuously, even if we are not conscious about it.

When this fact is realized as our own experience, as inner Peace and Silence, then we are united

with the Guru, the Self.

From outside there are a few elements that are really helpful. A teacher who guide his students

where to search is the most important help. To meet spiritually minded and lovely persons is

another. To read books which inspire and strengthen our longing are also helpful. But at last we all

end up with our own thirst for Truth, understanding and practice.

Per

kabir aati paai thir bhayo, sadguru dinha dheer

manik heera banijiya, maan sarobar teer

Kabir says that he became still/silent when Satguru revealed the place of stillness/silence. He

became a trader dealing in diamonds and precious stones and found the shores of Maan Sarovar

lake.

Per: In experiencing the Silence, the place of Satguru, then automatically I am Silent. Settled in Life,

everything is seen in True Light; that means what happens are diamonds and jewels. And I became a

trader of jewels and diamonds and found the shores of Manas Sarovar (manik heera banijiya, maan

sarobar teer). We realize that everything in Life is connected and we accept our role as a trader, as

one who plays the game.

kabir man barai urume, ei jag ko byabahar

das garibi band gi, satguru ko upakar

Kabir says that things like respect, honour and self praise belongs to the world. While things like

humbleness, contentment and devotion belongs to the relam of Satguru.

Per: Gentleness and calmness are things we can create by ourself inside this is verily the beneficence

of Satguru (das garibi band gi, satguru ko upakar) – respect, honour and self-praise are connected to

the outside, to the opinions of the mass, it is the ways of the world (maan barai urume, ei jag ko

byabahar).

kabir sad guru ke sad ke kiya, dil aapneka saach

kalyug humse ladi pada, mohakm mera baach

Kabir says that by surrendering to Satguru, i made my heart pure. But Kalyug (ignorance and duality)

is fighting with me and spoiling it all.

Per: This describe inner duality, the problem in human life (kalyug humse ladi pada - the result of

duality is “this is mine”, “that place is mine”, “this is my directive”, “that is what I am saying and you

must listen” etc.). Only when duality is dissolved (sadguru ke sad ke kiye - surrendered to Him), then

only can Satguru do good.

kabir chetan chauki baithi koi, satguru dinhu dheer

nirbhay hoye nihshanka bhajo, keval kahe kabir

Kabir says that while sitting on the cot of consciousness (which Satguru has given), one should

always remember the Lord without any fear and doubt.

Per: Through experience we realize that all is One and meditate on it without fear and doubts

(nirbhay hoye nihshanka bhajo, keval kahe kabir).

kabir ato saste bhaye, koudike, rapachash

apne tanki shudh nahi, shikh karan ki aash

Kabir says that the no-good gurus have become very cheap and one can have even fifty of them for a

meagre amount. Such gurus do not understand their own being but wish to have followers.

Per: The real problem is the disciple who have not realized the falseness of every thing from outside

that pretend to be Guru (but not possible), true knowledge is only growing from inside, then

everything is seen in a new light (also the beauty of the false gurus).

Many years back one Indian yogi said to me that he wanted to give me his Rolex watch. “Do you

think that watch can improve my level of Being, my inner happiness in any way”, I said. “No”, he

replied. “Then I do not need it”, I said. “Anyway, the watch is false”, he replied with a smile. What

we can draw from this little story is that nothing from outside, whatever it is (it is all false watches),

can in a lasting way satisfy the soul. The inner satisfaction and harmony we are searching grows from

inside by meeting the Self regularly through practicing Kriya.

kabir mai mudo, us guru ki jaten bharm na jaay

apne buda dharme, chela diya bahaay

Kabir says that he being a fool, found a guru who himself is not free of maya (illusion). Such a guru

drowns in the current and so does his disciple.

Per: I am ignorant, the (outer) guru is ignorant (main mudo, us guru ki jaten bharm na jay) – only

(inner) Guru can save the disciple.

kabir gurugamya bataoe nahi, shikh gahe nahin khut

lok bhed bhakhe nahin, so guru kayer thunt

Kabir says that one who does not show the path and does not give the post on to which the disciple

can hold on – such a person is not the Guru but a fraud.

Per: Nothing can be done without help of the Guru. Only the Guru can show the right way.

kabir guru batayen sadhuko, sadhu kahe guru bujh

arash parash ke madhi me, bhai agam ke sujh

Kabir says that the Guru teaches to sadhu (sage/seeker). Sadhu/Seeker says - after understanding

what Guru has taught - that when the vision and touch merged, that which was inaccessible has

been revealed.

Per: The past, present and future, its all in the Self.

kabir guru manukh kari jante, te nara kahiye andh

ihan duhkhi samsar me, age jamko bandh

Kabir says that one who thinks the Guru to be a human, he is verily blind. He suffers in the world and

subsequently perishes in time (dies).

Per: To think that Guru is human is a great mistake (guru maukh kari jante, te nara kahiye andh). It is

false and this makes the student to put his efforts in the wrong direction. It is only a continuation of

searching outside, which can never satisfy the soul (ihan duhki samsar me, age jamko bandh). Only

the Guru, the Self, can satisfy the soul and remove death.

kabir te nar adha hay, guru kon kahte aur

hari ruthe guru smaran hay, guru ruthe nahi thaor

Kabir says that one who doesn’t recognize his Guru is blind/lowly. For if God gets angry, one may

seek solace at Guru’s feet but when Guru gets angry, there is no place to go.

Per: Kabir is saying that the person who does not know Guru as Guru and calls Him something else is

a low person (kabir te nar adha hay, guru kon kahte aur). If you do not know Guru from inside then

you do not know Him, and you will just find some outer expression in the spiritual search (but it is

still in duality, in the lower world). The Guru, the Self is never angry – angriness is duality, the

frustration of the soul of not being at home, of not being a friend with the Guru. It is happening

inside man. If God Hari becomes angry, then one can take refuge in Guru (hari ruthe guru smaran

hay), because God Hari is from outside and that is no problem if he became angry, we can go to the

Guru and stay with Him. But if Guru becomes angry, then there is no place for deliverance (guru

ruthe nahi thaor), no place means that nothing from outside can satisfy Guru, nothing can replace

Him.

kabir shikligar kijiye, shabda maskala dei

manka mayil chodayike, chit darpan kari lei

Kabir is urging us to do Shikligar – the process of cleaning and sharpening of weapons (like the

sword). This process of Shikligar creates a sound. Similarly one should remove the impurities of the

mind and make his consciousness like a mirror.

Per: Do shikligar (shikligar kijiye) – cleaning a weapon by rubbing on a stone (in this case a sword) is

called shikligar. This is the process of Kriya; gradually more Being/Peace is settled inside. It is like

when clouds (the impurities) are in the sky we could not see the sun (the Self) but as soon as the

clouds go away we see the sun shining in its radiant form (manka mayil chodayike, chit darpan kari

lei).

kabir guru dhobi, shikh kapra, saban srijni haar

surti shilapar dhoiye, nikle jyoti apar

Kabir says that Guru removes the impurities from the disciple/seeker just as a washerman cleans the

clothes with the help of soap. If one similarly cleans the Self then a great amount of light emerges.

Per: Kriya takes us inside and gradually we get used to Him - more and more of His nature is

recognized by the soul (surti shilapar dhoiye, nikle jyoti apar) – cleaning in the sense that we

experience the Self again and again (Self itself is not being cleaned, it is already eternally clean –

cleaning here implies cleaning of “I”). Doing Kriya is the real cleansing, the real purification. Then we

go beyond the state of “believing” and enjoy peaceful certainty.

kabir chaushati diya jo e kari, chaudaha chanda maahi

tehi ghar kaysa chanda, johi ghar sadguru naahi

Kabir says that even the light of 64 lamps and 14 moons can not illuminate ones house if Satguru is

missing.

Per: Gather as much light as available, that we have seen (chaushati diya jo e kari, chaudaha chanda

maahi), none of this can anyway illuminate the house if Satguru is not there (tehi ghar kaysa chanda,

johi ghar sadguru naahi). This is to say that no outward light can reveal the Self. The Self is illumined

by Itself.

kabir koti ek chanda ugahi, suraj koti hajaar

kahe kabir sadguru bina, dishai ghor andhaar

Kabir says that even though a million moons may rise and a thousand million suns may shine,

without Satguru there is complete darkness in all the directions.

Per: Again, whatever is given of lights or outer things it will not help if Satguru is not there. On the

other side, if Satguru is there, everything is light.

kabir satguru mahal banaiya, gyan gilaoa dinha

duri dekhan ke kaarane, shabd jharoka kinha

Kabir says that Satguru has created a mansion and filled it with knowledge. To look far away, he has

created a window of Sound.

Per: It was so great to know that Satguru purchased this window (jharoka), so I did not know what to

say. The Infinite Chamber of Silence and Emptiness is eternal. Now He can see everything through

His window where He can listen to Himself (shabd - Omkar Sound). The mathematical formula and

the form of this window should to be known.

kabir satguru bachan maane nahi, apni samjhe nahi

kahe kabir kya kijiye, kiyo bitha jeeo maahi

Kabir says that those who do not adhere to the teaching of Satguru, they are not able able to know

themselves. Kabir says what can be done when these people are bent to waste their lives.

Per: When knowing the Self the teaching of Satguru (satguru bachan) is followed. Then life is not

wasted anymore.

kabir guru ki bahar dehaka, satguru chinha nahi

bhau sagar ko jalme, phiri phiri gota khai

Kabir says that he has known only the body of guru but he hasn’t realized the Satguru. Because of

this, time and again he gets drowned in this ocean of samara.

Per: Occupied with the desires of the body (body as guru), one do not know Satguru (guru ki bahar

dehaka, satguru chinha nahi). Duality goes on and we are bound in the snares of the wordly ocean.

Bhau sagar ko jalme, phiri phiri gota khai means born in this perishable world we are dying again

and again. With every inhalation there is birth and with every exhalation there is death. This is going

on all the time. As long as we search outside to realize inner harmony, there is no immortality (no

meetings with the Guru, the Self). In Silence the problem of duality is solved.

kabir gurunahu bhed hay, gurunahu me bhao

so guru nishdin badiye, jo shabd bataoe daon

Kabir says that gurus are of different nature and they are also in different state. One should serve

that Guru everyday who reveals the sound.

Per: Find your Guru who can teach Omkar Sound (so guru nishdin badiye, jo shabd bataoe daon), not

the Guru of others, because there are differences in Gurus and different feelings in Gurus (gurunahu

bhed hay, gurunahu me bhao).

kabir pure guru bina, pura shikh na hoye

guru lobhi, shikh lalchee, tate jhajhni duni shoye

Kabir says that when the guru himself is not free/complete, the disciple/seeker remains

bound/incomplete. When both the guru and seeker is greedy, they both get doubly entrapped.

Per: It is not possible to attain complete Knowledge, to understand the secret, the rhythm of the

inner language without help of the Guru (pure guru bina, pura sikha na hoye), without being

established in the Self. Twice as deep in sleep (tate jhanjhni duni shoye) – this happens if one put

ones hope on another person for ones spiritual realization. When one is living without any conscious

spiritual practice and interest, it is said that one is sleeping but anyway acting out of ones own

sleeping condition. With awakened spiritual interest man has a tendency to put ones hopes on

another person (a guru), and then starts to act out of another persons self (twice as deep in sleep).

Only a teacher who truly tells where to find the Guru is a good teacher.

kabir budethe pheri ubre, guru ki lahri chamki

bera dekha jhanjhera, utarike bhaye farki

Kabir says that just when he was about to drown, he was rescued. He saw/received a wave/impulse

from the Guru. The light of wave/impulse revealed that his boat was actually full of holes like a

stainer. He left that boat and now stays away from it.

Per: In duality we are drowning for certain, we are struggling in confusion, seeing no solution, but

through receiving a wave from Guru (to experience the Self by ourself through Kriya) he rose up

again (budethe pheri ubre, guru ki lahri chamki). He saw one boat that was full of holes, like a

strainer (to live in inner duality) - it is like filling water into a bathtub with the prop open. Kriya, inner

Peace is the diamond in Life. One should take care of the Guru otherwise we will lose it through the

strainer (duality). He left that vessel, he stayed away from it (utarike bhaye farki), and put his love

and energy into his true desire - he had seen the Light by himself.

kabir ek namke pattare, devekon kuch nahi

kyale guruhi samadhiye, haus rahe man mahi

Kabir says that there is such a state/name in which there is nothing to be given. Even the wish to

address the Guru stays in the mind only.

Per: There is nothing to be given when settled in the state of no duality (ek naam ke pattare,

devekon kuch nahi). Even the Silence seems to be gone - not even the beauty of Unity seems to be

left. Even the desire to address the Guru remains in the mind, as in this state there is neither Guru

nor mind (kyale guruhi samadhiye, haus rahe man mahi). If words should be used I would say that

only natural life is left, a sweet and peaceful feeling that everything is fine.

kabir sad guru ki mahima anant hay, anant kiya upakar

lochana ananta, udhariya dekhab nehar

Kabir says that the ways of Satguru is infinite. He showers his infinite blessings. The Eye is verily

infinite for it reveals that which is infinite in short time.

Per: No words can describe the beauty of the inner fluctuations, the inner language, that which

belong to the Infinite mystery of Life – only the Glory of Satguru can catch it, there is no end to the

glory of Satguru (sad guru ki mahima anant hay). When staying with Him we realize that everything

is received from Him, we receive endless beneficence from Him (anant kiya upakar) The Eye, the

Silence, the Observer, the Self, the Guru reveals Brahma (udhariya dekhab nehar).

kabir sab jag bharmat iyon phire, jayon jangal ka rojh

sadguru se shodhi bhei, paya hari ka khonj

Kabir says that the whole world is roaming in the jungle looking for roja (medicinal herb) but without

any luck. Only when one is purified by the Satguru, one finds the abode of Hari (literally means the

One who takes everything away).

Per: In our “normal life”, everybody is blindly searching outside to satisfy the soul which is futile, the

whole world is going about like (those) who do not know the jungles “rojha”- meaning medical herbs

and such – yet they are roaming the jungles in search of medicine (sab jag bharmat iyon phire, jayon

jangal ka rojh). In Kriya we are inside, with the Self, the Satguru - then one is cured, and one will

know (sadguru se shodhi bhei, paya hari ka khonj).

kabir gyan samagam prem sukh, daya bhakti biswas

satguru mili ek bhaya, rahi na duji aash

Kabir says that when knowledge comes, then the ecstatic joy of love, compassion, devotion and faith

comes automatically. When one becomes united with Satguru, no other desire remains to be

fulfilled.

Per: Compassion, devotion, faith, knowledge and bliss of love (gyan samagam prem sukh, daya

bhakti biswas). All good things come together when one is with Satguru (sadguru mili ek bhaya),

everything is given and no want of any kind remains (rahi na duji aash).

kabir satguru parash ko shila, dekha tattva bichari

ahi paroshini le chali, diya diya so bari

Kabir says that Satguru is verily the touchstone and this can be easily scrutinized. For he goes on

illuminating the seekers just a lamp lights another lamp.

Per: If one put love, interest and efforts into the search for Truth, then we realize that Satguru is

verily the Touchstone (satguru parash ko shila). This happens now. The work of Satguru never stop,

it goes on eternally. He is touching souls, like a lamp lights another lamp (diya diya so bari).

kabir guru lobhee shikh lalchee, dono khele daon

dono bude bapure, chadi pakhal ki naon

Kabir says that a greedy guru and greedy disciple are playing game of chance with each other. Both

will drown for sure as they are on a boat made of stone.

Per: Kabir is talking about a case when both guru and disciple are greedy and each is working to get

something materialistic out of other (guru lobhee sikh lalchee, dono khele daon). Such a relationship

gives nothing – life continue in inner duality, in maya - both are on a boat made of stone and will

drown in it (dono dupe bapure, chadi pakhal ki naon).

kabir jaako guru hay aandhra, chela khada nirandh

andhe andhe theliya, duno kua pavant

Kabir says that if the Guru is blind then the disciple is blind for sure. Being blind, both push each

other and fall into the well.

Per: Both fall in the well (duno kua pavant), - to think that we are apart from the Self is the problem

in life.

kabir guruson bhed jo lijiye, shish dijiye daan

bahutak abadhu vahi gaye, rakhe jiu abhiman

Kabir says that when one receives the secret from the Guru, one must humbly offer his head in

return. Many who continued to cling to their pride have been swept in this world ocean.

Per: Kabir says the disciple had first surrendered his head to Guru (guruson bhed jo lijiye, shish dijiye

daan) - to see Life in the true Light, to have insight, to have received Secret Substance; it all has to be

established inside then all world, all Life is Guru also. Many pilgrims and renuciates have been swept

away in this ocean of samsara – those who held on to their ego-vanity (bahutak abadhu vahi gaye,

rakhe jiu abhiman). When inner duality has vanished through repeated practice of Kriya, in meeting

the light of the Self, then Truth flows in the river of Life, and automatically ego-vanity, the concept of

ego is dissolved.

kabir guruko sarvasya dijiye, aur puchiye arthae

kahe kabir pad par soi, so hamsa ghare jaae

Kabir says: Offer everything to the Guru and know the essence/truth. When the essence/truth is

known, one goes to the same house as Him.

Per: Upon touching the Supreme Substance - When everything is given to the Guru (guruko sarvasya

dijiye), then one knows. One sees, knows and behaves in Union with Him/That. He goes to the house

of Hamsa (so hamsa ghare jaae), Hamsa means same as me.

kabir satguru sancha shoorian, nakh shikh mara pur

bahar dhaoan dishy, bhitar chakna chur

Kabir says that Satguru is the true warrior, for he has pierced everything from head to toe with his

arrow. Though on the outside, it may appear that everything is as it was, but inside everything has

been destroyed.

Per: Now we experience that Life takes over; we know that Satguru decides. Inner resistance is

pulverized / destroyed by the hammer of Silence. What counts is the inner stability; in outside

normal life we will then act according to the Satguru.

kabir satguru mara baan bhari, tuti gayi sab jeb

kahi asha kahi apada, kahi tasbi kahi kiteb

Kabir says that Satguru has struck a powerful arrow and now everything has been crushed

/pulverized. He is not concerned anymore with things like hopes and troubles, roasaries and books.

Per: We have experienced Him inside through Love and Kriya (satguru mara baan bhari - Satguru has

struck His arrow). Before that we were searching in all directions, in all possible things; in chanting,

ceremonies, believes, books, other persons words and scriptures (kahi asha kahi apada, kahi tasbi

kahi kiteb), trying our best to find Him, but without any luck.

kabir satguru sat kabir hay, sankat pare huzur

chuka seova bandegi, kiya chaakree dur

Kabir says that he and the Satguru are verily the same and Satguru has saved him from various

troubles. But if he fails to serve Satguru, Satguru removes him from His service.

Per: Actually Satguru Himself is all souls. He is Kabir and everybody who know Truth from inside

(satguru sat kabir hay). If one does not do service / sadhana (chukka seova bandegi), then we are

staying in duality, then one is not with Him (kiya chaakre dur - removed one from the job).

kabir chit chokkhe man ujle, dayavanta gambhir

sei dhoke bichale naahi, jehi satguru mile kabir

Kabir says that his mind has become pure and illumined, and he has become compassionate and

equinamous. One is not troubled by the ways of world when one finds the Satguru.

Per: When mind becomes pure and illuminated, one becomes compassionate and profoundly calm

(chit chokkhe man ujle, dayavanta gambhir). In this condition of inner peace (Satguru) everything is

achieved – even in difficult situations in activity, things are fine inside. The marks from the storms

are less and shortlasting.

kabir gyan samagam premsukh, daya bhakti biswas

Guru sevate paiye, satguru shabda nevas

Kabir says that if one has compassion, devotion and faith, one attains to the knowledge which leads

to the bliss of love. By serving the Guru one finds the chamber of “Sound”.

Per: Through Kriya, in the experience of the Self, spontanously compassion, devotion and faith are

there (daya bhakti biswas) - that is true knowledge, the Joy of Love (gyan samagam, premsukh). If

one serves Guru (Guru sevate) - that means to be united with Him, then we know the secrets of the

chamber of sound (shabda nevas).

kabir jaka guru hay grihee, chela grihee hoy

kich kich ke dhnoe, daag na chute koy

Kabir says that one whose guru is householder, the disciple also becomes a householder. No matter

how much effort they put into removing the stains, it does not go away.

Per: Kriya practice with love for Truth in your heart, to experience Him by yourself is the way, that

which is appreciated by Guru. This is to get rid of the stains (daag na chute koy). Householder

(grihee) means one that has not experienced the Self, who do not know the Guru.

kabir guru naam hay gamyaka, shikh shikhile soy

binu sanghat maryad binu, guru shikh na hoy

Kabir says that one who does not know the place where everyone must go, he is guru in name only.

Without staying in virtuous company and without proper respect and devotion, the disciple/seeker

does not become like the Guru.

Per: To rely on the guru (the outside life) is the great mistake. First we have to realize Unity inside –

then everything is Truth, the inside as well as the outside – this is the beauty of Life. When we are in

the dual mind (away from Guru), then we are not learning through company (binu sanghat maryad

binu). In Guru only, we become like the Guru, in the inner friendship, peace and harmony.

kabir ghar baithe guru paya, bade hamare bhag

soi ko tarsat hate, aab amrat anchaon laag

Kabir says that he is very fortunate to find his Guru while sitting at home. Earlier, obtaining even the

smallest thing required considerable effort but now even the nectar flows spontaneously (without

effort).

Per: When sitting at home, when being with your Self, Guru is there (ghar baithe guru paya, bade

hamare bhag). There was a time when even with great effort I could not get the smallest, slightest

thing (soi ko tarsat hate) - a description of inner conflict and uncertainty where our lifeenergy is lost

in inner fight. But now I am even dealing out Immortality / Nectar Itself generously (aab amrat

anchaon lag) – this is happening without effort, because I am Life itself (no energy is lost in inner

conflict).

kabir jo nihang acchar paaiya, taaka metika doy

so guru pura kahiye, kadihi grihee na hoy

Kabir says that one who has found the state of Nihang (the state of a carefree spirit who is rid of all

anxieties and without worries of having to do with possession), he rises above duality. For only such

a Guru is complete and he can never get bound/attached to the samsara (world).

Per: An ego-less Word is found (jo nihang acchar paaiya), no words can describe that because it is

not at all in doubts (two-ness) - inner duality (two) is vanished, burned in the fire of Silence. To be a

householder (grihee) or not in the physical sense is not the important part – it is all about inner

realization, about love for Truth.

kabir jhunte guru ki pacchuko, tajat na kije baar

doar na paoe shabdaka, bharme bhao jaldhar

Kabir says that one should not hesitate even for a moment to stop following a false guru. If one does

not leave him, he does not find the door to the Sound and drowns in this ocean of samara.

Per: Life teach us not to follow the false guru - we should leave that limited concept as quick as

possible, do not wait to leave the company of a false guru (jhunte guru ki pacchuko, tajat na kije

baar) to find the door to the Omkar Sound (doar na paoe shabdaka). Only the Guru (Omkar Sound)

can save us from the turbulent river of duality, the net of delusion (bharme bhao jaldhar).

kabir satguru mara gyan kari, shabda surange baan

mera maya phiri jiue, to haath na gahi kaman

Kabir says that with his perfect knowledge, Satguru has struck exactly at the place where the sound

originates. If the illusion resurfaces again then he will not take up the bow of Sound again.

Per: I am lost in the Infinite, in the Satguru, in the place from where Omkar Sound comes (shabda

surange baan). Then I have disappeared. In new clothes it may appear (again), but now there is no

need to take up the bow. Why? It is difficult to explain, but I might say it is because of the beauty of

the OM sound.

kabir balihari guru apne, ghadi ghadi shaobar

manukhten debta kiyo, karat na lagi bar

Kabir praises his Guru hundreds of time in every moment. He (Guru) has turned one into a god from

a mere mortal and it doesn’t take long for Him to do this.

Per: Glory to Life, to the Self, to the Guru (balihari guru apne). He has created us as gods

(manukhten debta kiyo). It is a reality moment after moment (ghadi ghadi shaobar), it never stops

and actually it takes no time to do this (karat na lagi bar). Only we have to experience this inside as

our own reality.

kabir kudrat payi khabar so, sadguru dayi batay

bhaur bilamava kaulme, ab kayse udi jaay

Kabir says thtat Satguru told him about Prakriti, the Mother Nature (the Self). After knowing this he

became fixed. His condition is just like a bee which becomes stable, motionless when it is drinking

nectar out of a lotus.

Per: The real Self, one's own innate nature, is infinte and ever new bliss. Getting established in one's

true nature, one does not seek anything else as everything else comes from his own nature. One is

then totally engrossed and intoxicated with the Self, like a bee drinking nectar from a flower.

kabir ram nam charo nahi, sadguru shikh deyi

avinashi so parash kari, atma amar bhayi

Kabir says that Satguru has advised him to always hold on to “Ram-nam”. For this is the touchstone

which makes one immortal.

Per: Practise Kriya (it is the same as remembering Ram) which Guru has taught you, do not let it go

away (ram nam charo nahi, sadguru shikh deyi). By doing this we experience the Self, we realize

Truth, our immortal nature (avinashi so parash kari, atma amar bhayi).

kabir bandhe ko bandha mila, chute koni upaay

karu seoa nirbandha ki, palme lei chodaay

Kabir says that one who is entrapped (in the world) has found another entrapped one. How will they

escape? You should serve the One who is free and only He can grant us liberation in a moment.

Per: In the experience of inner duality there is no chance of escape (bandhe ko bandha mila, chute

koni upaay). Only if we serve the One who is unbound (to serve means to be United with Him

through Kriya) can we be free from bondage in the blink of an eye (karu seoa nirbandha ki, palme lei

chodaay). In Guru there is no distance, no time, only the Self.

kabir gyan prakashi guru mile, so guru bisari na jay

jab govind daya kari, tab guru mili jay

Kabir says that he has found the Guru who lit everything with His divine knowledge and such a Guru

can not be easily forgotten. It is only with the mercy of Govinda (God) that one is blessed with such a

Guru.

Per: It is impossible to forget the experience of inner Tranquillity, of the Self (“Divine Knowledge”).

Nothing in life can be compared to this (gyan prakashi guru mile, so guru bisari na jay). It is the true

food for the soul - in pure Kriya this happens automatically. Through own daily experiences of inner

conflicts, frustrations and disharmony, the Self, the Guru is experienced so strongly that it cannot be

forgotten. This experience comes through the grace of Life, the grace of God (jab govind daya kari,

tab guru mili jay).

kabir jo dishe soi binushe, nam dhara so jay

kahe kabir soi tattva gaho, jo sadguru dei batay

Kabir says that all that is seen with the physical eyes will perish, whatever is known by name will be

lost. Only that which Satguru has revealed is worthy of being known.

Per: Only Satguru has no beginning and no end – He is beyond time and space, That Substance is my

true Life.

kabir pura sahaje gun kare, gune naoyaye cheha

sayer pokhe sarbhare, dan na mage meha

Kabir says that practising was an effortless act; one came down with a new guna (quality) via that

act. It is just like the rivers merging into sea and clouds pouring rain – this happen wether one prays

for it or not.

Per: The gunas looks to be three but they are One, one came down via that guna and he took that

thing above via the same guna (pura sahaje gun kare, gune naoyaye cheha). We have to be beyond

the gunas, we have to stay in Kriya, where there is no one to bestow or pray. You are the ocean, Life

itself.

kabir pura sat guru na mila, raha adhura shikh

sva gajteeka parheekai, ghar ghar mange bhikh

Kabir says that when Satguru was not found, the disciple/seeker remained incomplete. His mind

became restless like a mad elephant and he begs at other’s doors for his survival.

Per: In Kriya we touch the level of Life where the Satguru is to be found (it is not possible through

the intellect). When Satguru is not found we are bound to be filled with addictions/attachments and

are begging for alms from house to house (ghar ghar mange bhikh), we are searching outside

ourselves for harmony and peace, which is impossible to achieve when the Guru is not found.

Through Kriya gradually we become more settled inside; more inner peace and new thought

patterns arise.

kabir satguru ko sara nahi, shabda na bedha ang

kora rahi gya sidhra, shada telke sang

Kabir says that when Satguru is not realised and the Sound has not pierced the body one remained

as one was. Despite being with the oil all the time, one did not acquire any colour.

Per: Satguru is ever existing and talking to us, but due to inner disharmony He is not followed

(shabda na bedha ang - for this reason the Omkar Sound did not enter the body either).

kabir guruko lal gadavon kare, matina pakdai het

ek khont laga rahe, vao lagi lahe na bhed

Kabir says that if there was no reason for him to continue maintaining his body, the guru would have

made a gem out of this. As long as the piercing does not happen, one should stay where there is

Oneness.

Per: Without this earth-body no one is there to ask; who am I, from where am I coming and to

where am I going? If there is no consciousness then who can ask? ; Why this existence, how is it all

possible, how is Life created? This earth-body made it possible to ask and to search for the Self.

kabir guru ko lal shikh ku bhanyi, gadi gadi kade khot

antar hate sahar dei, baher baher chot

Kabir says that Guru is like a gem (lal) but the disciple keeps on committing mistakes time and again.

The blows from outside motivate us to find the harmony within.

Per: Kabir says that Guru is like a flawless, precious gem but the disciple often makes mistakes or

acts bad (guru ko lal shikh ku bhanyi, gadi gadi kade khot). Truly, the disciple is not bad - means to

repeat mistakes (continue to stay in the dual mind). Blows are hitting from outside (baher baher

chot) - we realize that inner duality is the problem in life. Life itself, through its ups and down tells us

that happiness cannot be found in something outside of ourself – we have to go inside, to the Self,

to the level of Harmony in Life. Life through its trials and tribulations forces us to search inside for

the aim of life i.e. inner harmony. It is like a potter making a pitcher on the wheel: with one hand he

is hitting the clay and with another he is giving his support (antar hate sahar dei). Life is based on a

magnetic principle; what we need to grow (to realize inner harmony), is given to us continously in

different ways. We learn through experience that nothing from outside in itself can solve the true

problem in human life - the lack of inner harmony. Outer events are our “helpers” to realize that the

happiness we search cannot be realized through them.

kabir sadguru nidhi milaiya, sadguru sahu sudheer

nip je me sajhi ghane, bantan haar kabir

Kabir says that Satguru has shown him the treasure and He is indeed a great treasurer. Kabir now

happily shares his newly found treasure with everyone.

Per: In Satguru we can rest because it is the nature of everything, it is our Home (sadguru nidhi

milaiya - Satguru has revealed the Treasure of Kutastha). It is the Great One that gives life to all

souls.

kabir satguru shabda jahaj hay, koi koi paoe bhed

samudra bund ekai bhaya, kako karo nikhed

Kabir says that Satguru is the ship of Sound and it is very difficult to get hold of this truth. The drop

and ocean merged with each other then who can then stop him.

Per: Beautiful! Satguru is the ship of the Omkar Sound (satguru shabda jahaj hay) - shipped in the

breath who takes prana to the body and in a subtle Love for Truth conveyor (a few come to know

this - koi koi paoe bhed). When the Ocean and the drop have become One, who then can restrict

such a being? (samudra bund ekai bhaya, kako karo nikhed) Then we are Life and no one can restrict

that.

kabir sangshay khaya sakal jag, sangshay koi na khaay

jo bedha guru acchar, so sangshay chuni khaay

Kabir says that the whole world is consumed by doubts and illusions and none is able to go beyond

these. It is only when Guru is found that the doubts and illusions are removed.

Per: Doubt and uncertainty, inner duality, is eating everybodys life (sangshay khaya sakal jag),

wasting the prana, the lifeforce away for no good. In Kriya doubt and uncertainty are dissolved in the

Self, in the Guru, when touching the level of Life where no-duality exists. The Truth is that duality is a

fata morgana, an illusion, it is not real - it is only real in the sense that it is the reason for all

sufferings and problems in human life. The solution is to be friend with the Guru, to live in inner

harmony with the Self; then only one will truly eat the duality, the doubts (jo bedha guru acchar, so

sangshay chuni khaay).

kabir gunga hua baura, bahira hua kaan

paonthete pangula hua, satguru mara baan

Kabir says that Satguru’s arrow has struck him and now like a mad person he has no desire to speak.

The ears do not wish to listen and legs do not wish to move.

Per: It is all settled, it is all up to Satguru now – to talk, to listen, to walk, now it is only happening

according to Satguru. I am gone, lost in His beauty.

kabir jana nahi bujha nahi, puchna kiya gaon

andheke andha mila, path bataoe kaun

Kabir says that in the absence of knowledge and understanding, there is no one to even ask. One

blind person met another blind then who can show the path to other.

Per: The search for harmony can not be satisfied through outer means. It’s like a blind guide has

found another blind person: Blind means blind to the inner eye (andheke andha mila). And on this

dead end there is no one even to ask (path bataoe kaun). In the true spiritual sense, it is not possible

to rely on anything from outside.

kabir satguru mara baan, nirakhi nirakhi nij thaor

ram akhilme rami raha, chet nahi aowe aur

Kabir says that Satguru is aiming the arrows continuously on him. When he sees that the Self is

delighting in the Self, he becomes engrossed in it and his mind became empty.

Per: It happens continuously (satguru mara baan, nirakhi nirakhi nij thaor - shooting arrows

profusely) and Satguru and the Self enjoy together (no distance is there), they are delighting about it

all (ram akhilme rami raha).

kabir dilhi maho didar hay, bad bake samsar

satguru shabda kam sakla, jise woar hi paar

Kabir says that he can see Him in his heart and everything else is world (illusion). When one hears

the sound that Satguru reveals, everything else is taken care of and one easily crosses the ocean of

samsara.

Per: In Satguru we are open to all sides of Life, we are ready to receive what comes in our way and

to use it for the best of life - as sunbeams touching the path directly from the Lord, the Guru.

kabir aham agni hriday dahe, gurute chahe maan

tinh ko jam naota diya, tom hohumere mejmaan

Kabir says that one whose heart burns with the fire of ego and still expects respect from the Guru.

Death invites such a person as his favourite guest.

Per: It is not possible to have respect from Guru when the heart is burning with the fire of ego

(aham agni hriday dahe, gurute chahe maan). The door is closed – this is similar to death (tinh ko

jam naota diya), we do not recognize the immortality of the soul. “I” and “Self”do not exist together.

As long as there is I, there is no knowledge of Self and hence death.

kabir bhali bhenyi jo guru mile, nehito hoti hani

deepak jyoti patang jenyo, barta pura jani

Kabir says that it is very nice that the Guru has been discovered/found, otherwise there would have

been a great loss. In absence of Guru, one’s life would be wasted in ignorance just as an insect is

deluded by the light of lamp and ends up loosing its life over it.

Per: This means to experience that which is beyond; it is so good that Guru has been found (bhali

bhenyi jo guru mile), to experience an unlimited space of Silence. In experiencing our true nature, we

know that we are immortals - If this did not happen then there would be death, because one would

lose sense of everything and would end up like a flying insect deluded by the flame of a lamp and

dying in it (nehito hoti hani, Deepak jyoti patang jenyo, burta pura jani). Through life we realize that

nothing from outside can satisfy the thirst for inner peace and harmony.

kabir guruya mila, baliyaya dhelauyna

jati panti kul metigai, nam dharaoye kaun

Kabir says that finding/knowing the Guru – as a rock looses its outer form on application of strong

force (it gets crushed and reveals the fine particles that it is made of )- the seeker looses his bodily

identities of race, sect, caste then who can put a name on it.

Per: The experience of Satguru, the Atman, the Self, dissolves limitations such as sects, lineages,

classes, races and castes - like when a rock is pulverized by a crushing power (baliyara deloyan). The

Light of the Self (Silence) evaporates human limitations and we realize spontaneously our unlimited

nature.

kabir sad guru mara baan bhari, dhari koi sudhee muthi

anga ughare lagiya, gaya dubhasha phuti

Kabir says that Satguru has struck a powerful arrow due to which I lost all outer conciouness. It

struck the naked body and then the duality disappeared.

Per: Anga ughare lagiya, gaya dubhasha puti - struck ones bare body and the dual experience

disappeared. This means to struck our essence (our bare body) and in that experience automatically

the experience of duality disappear. With full concentration (dhari koi sudhee muthi) – that means to

stay with Satguru, to be United with Him.

kabir satguru bapura kya kare, jo shikh hi mohaay chuk

koti yatan pramodhiye, bansh bajaoe phook

Kabir says that what more can Satguru do, if the disciple is not sincere enough. Even a million

attempts by Satguru is of no use, just as the sound that will come of a bamboo depends on the

quality of bamboo.

Per: In reality Satguru can do nothing, it is all up to the disciple. Satguru’s knowledge is available all

the time (koti yatan pramodhiye - even after explaining with great care millions of times, there will

be no understanding) because no words can ever take us there. If the disciple has the capacity to

receive, then Satguru is automatically there.

kabir pura sat guru na mila, raha adhura shikh

niksatha haribhajan ko, bajhi gyaye maya bik

Kabir says that when the Satguru was not found, the disciple/seeker remained incomplete. He

started out to serve the Lord but became more deluded.

Per: This is the same: When we worship outside duality (maya) continue. Neither was Satguru found,

nor did the restlessness of the disciple go (pura satguru na mila, raha adhura shikh). Restlessness

and no Satguru is the same thing.

kabir johi gurute bhay na mete, bhranti man ki na jaay

guruto eysa chahiye, jo dei brahm darshaay

Kabir says that he does not need a Guru who can not remove the fear and illusion of his mind. He

wants the Guru who can reveal the Bramhan (Self) to him.

Per: Only a Guru that can show me Brahman is worth my efforts. The promises of the outer are false

- a guru that cannot rid me of fear and the confusion and doubt of mind (johi gurute bhay na mete,

bhranti man ki na jay). Only in Silence (Kriya) is it possible to meet the Guru, to see Brahman.

kabir haase na bole unmani, chanchal mayla maree

kahe kabir antar bedha, sadguru ka hatiyari

Kabir says that the one who used to talk and laugh (unmani) has now no desire to speak or laugh and

my mind which was restless has now become still. The arrow that Satguru shot has penetrated to

the core and unified everything.

Per: There is nothing to talk about after one has received the gem of Hamsa (haase na bole unmani,

chanchal mayla mare). There is no more to say. In Silence, with the Self, the soul is satisfied. Only

He, the Satguru, can tell one to act and talk.

kabir guru matheten utre, shabd bihuna hoye

tako kal ghaseti hai, rakhi shake nahi koye

Kabir says that when Guru comes down from the head, the Sound ceases. Death takes hold on such

a man and none can save him.

Per: When soul left Spirit (guru matheten utre), staying in this physical world searching for

happiness, then the sound stopped (shabd bihuna hoye), the inner language was forgotten and that

person is taken away by Time/Death (tako kal ghaseti hai, rakhi shaki nahi koye).

jagat janayo sohi sakal, so Guru pragate aaye

jinh ankhiyanh Guru dekhiyon, so guru dehin lakhaye

The One who reveals the world as it is, he reveals himself as the Guru. The Eye that reveals the Guru,

that eye itself is given by the guru.

Per: The One that is behind everything is the Guru. The One Who makes (the sadhak) aware of all

moving objects (jagat janayo sohi sakal, so Guru pragate aaye). The Guru, the Self, reveals Himself

from inside through the Eye (the inner Eye), the Silence. This eye itself is shown by the Guru only

(jinh ankhiyanh Guru dekhiyon, so guru dehin lakhaye). So, the Guru is the means as well as the end.

kabir bahe bahane jaat the, lok bed ki saath

beech hi satguru mili gaye, deepak dinho haath

Kabir says that he was being flown away along with the current of customs and traditions. In the

midst of all this Satguru was found and he gave him the lamp.

Per: Because of habits with customs and scriptures we are carried away by the current (bahe bahane

jaat the, lok bed ki saath), we miss the One, the Truth. After long periods of suffering, we realize the

futility of repeating the mistakes of the crowd (to continue life in inner problems and conflicts); then

the search starts inside, to find true Guru, the Self and in finding Him one found out all things upon

receiving the Light of the Lamp (beech hi satguru mili gaye, deepka dinho haath).

kabir deepak dinha labhabi, baati dai aghat

poora kiaoe saha na, bahurina cheri ahat

Kabir says that though he was given the lamp, it did not prove helpful as there was no wick. When

Satguru completed the lamp by giving the wick, there was a great deal of light but sometimes even

that seemed to be lost.

Per: The Self is eternal (Deepak dinha labhabi - the Lamp was given) but the connection was not

realized (baati dai aghat - there was no wick in the container). When we are above the gunas,

staying in Kriya we touch the Supreme again and again before staying there permanently. When

settled, it seems to be lost (poora kiaoe saha na, bahurina cheri ahat - one could not see It again).

While in the process - when building the inner foundation - it comes and goes.

kabir satguru mila to kya bhaya, jo man pariya bhol

paash veena dhanka para, kya kare baapura chol

Kabir says that what good is it to find the Satguru when one lacks the sincerity/desire. The musical

instrument Veena lies unused under the cover besides one, what fault is it of the poor cover.

Per: It is not possible for a dissipated mind to stay with Satguru though the Satguru is always

present, never gone.

kabir guru saman daata nahin, jachak shikh saman

tin lokki samprada, so guru dinho daan

Kabir says that Guru is the most generous of all and the disciple is just like a beggar. The Guru verily

gives all the riches of the three worlds to the disciple.

Per: There is no giver like the Guru (guru saman data nahi) – everything in all the worlds is in Him. A

beggar means a disciple (jachak sikh saman) because the true Nature is not realized. When time

comes the Guru verily gives everything to the disciple (tin lokki samprada, so guru dinho daan).

kabir guru gobind dvou ek hay, duja hay akar

apan mete hari bhajei, tab paoe kartar

Kabir says that Guru and Govinda (God) are verily the same; the difference exists only in their

outward appearance. If one remembers the Lord without “I-ness” then only one finds Him.

Per: In Unity One and Two melt together (guru gobind dvou ek hai, duja hay akar). The “I” is

dissolved in the penetrating beauty of Silence, in the Light - then one attains the Lord, understand

the true meaning of outer life (apan mete hari bhajei, tab paoe kartar).

kabir guru gobind dvou khade, kake lagon paay

balihari guru apne, jinh gobind diya lakhaay

Kabir says that both Guru and Govinda (God) are standing before me, to who shall one prostate

first? Let me offer my salutations/reverence to the Guru first, as it is He who has revealed my

beloved Lord.

Per: Without my Guru I would not be able to see Govinda (balihari guru apne, jinh gobind diya

lakhaay). Inner peace and harmony, the result of finding the Guru show us the meaning of all

happenings in life. To realize the (inner) Guru, it has to be established first and then one realizes

Govinda also.

kabir chaupar mari chauhate, sari kiya sharir

sad guru dnao bataiye, khele das kabir

Kabir says that abiding in the Truth, I went to play the game of dice. Satguru guides every throw and

move, and this is the way Kabir plays.

Per: After realizing our true nature we go on playing the game, our role in Life (chaupar mari

chauhate, sari kiya sharir - with power all around the body, one went on to play the dice-board

game). Satguru is behind all and I am acting on His behalf (sadguru dnao bataiye, khele das kabir -

Satguru is advising the throws and moves, and Kabir is playing). This is realized in an inner state of

peace and harmony.

kabir satguru bade sarak hay, parakhe kharao khot

bhao sagarte kadike, rakhe aapne ot

Kabir says that Satguru is a great examiner, for He tests everyone to know their vices and virtues. He

picks the true seeker up from this world ocean and keeps them with Himself.

Per: Satguru is the Big Examiner (Satguru bade sarak hay), the One that observe, the third Eye,

seeing ones faults and virtues (observing what prevent us to stay with Him) – in such a way He

snatches one from the world-ocean and keeps one in the ashram of the Self (bhao sagarte kadike,

rakhe aapne ot). Inside in the Self, with Satguru is the true ashram, the true temple.

kabir pahile daata shikh bhaye, tan man arpo shish

pache daate Guru bhaye, naam diya bakshish

Kabir says that the first giver is the disciple/seeker as he offers his body, mind and head to the Guru.

Later on the Guru becomes the giver and bestows the “Name” to the disciple.

Per: The disciple starts the search inside, is actually the first giver (pahile data sikh bhaye, tan man

arpo shish) and then gradually Guru takes over and as the Giver, He bestowed the (Divine) Name to

the disciple (pache daate Guru bhaye, naam diya bakshish) - the disciple realize that the Guru is all,

that we are one with the Guru (Divine Name/Omkar Sound).

kabir guru parash guru parash hay, guru chandan subas

satguru parash jiuke, jinho din ho mukti neoas

Kabir says that Guru is the touchstone, a touchstone indeed; he is like the fragnant sandalwood. One

is liberated by touching the Guru.

Per: Guru is everything; duality, oneness and unification – established in Guru it is harmony inside

even in the middle of storms in life; we realize the true value of the shining pearl.

kabir guru parash me bhed hay, bado antaro jaan

johan loha kanchan kare, ye e karilei apu saman

Kabir says that there is difference between Guru and touchstone, a big difference indeed. For a

touchstone turn iron into gold (not touchstone) but Guru makes his disciple just like Him.

Per: Guru is inside and through realizing that we also appreciate the touchstone; so it is a great

difference (guru parash me bhed hay, bado antaro jaan); Satguru makes the disciple the same as

Him (ye e karilei apu saman). In fact, the disciple has always been like Him, and by practicing more

and more Kriya the disciple realizes this inside.

kabir jeeb aksham bahu kuteel hay, koi nahi gati aiye

tako aigun meti kay, satguru hangsa banaye

Kabir says that man is grossly incapable and possesses a twisted thinking. Wordly man is not able to

comprehend anything. It is Satguru who removes the bad qualities from the man and makes him

Hangsa(swan).

Per: Twisted thinking (bahu kuteel) – that means inner duality, in continous conflict from where it is

not possible to solve the problems of life. Only in staying with Satguru (the Self) can errors be

resolved.

kabir kan phuka guru haddaka, behaddaka guru aur

behaddaka guru jab mile, tab lahe thikana thaor

Kabir says that the guru which speaks/blows into the ear has his limits but the Guru who reveals the

infinite is limitless. When one finds the limitless Guru, then only one reaches the stable abode.

Per: The guru who blows into the ear has his limits (kan phuka guru haddaka), mantras, everything

from outside is second hand knowledge – only Kriya (lifeforce) is pure life as it is flowing directly

from the Guru (the Life - which is limitless), then we are taken to the Guru, and simultaneously

Brahman’s location is found (behaddaka guru jab mile, tab lahe thikana thaor).

kabir guru mera shooruan, bedha sakal sarir

baan dubhasha chuti gaya, keyon jeeye das kabir

Kabir says that Satguru is like a great warrior, for His arrows have pierced my entire body. Because of

this, now duality has ended so why should servant kabir live anymore (for himself).

Per: My Guru is a great warrior (guru mera shooruan) - My whole body is pierced by His arrows

(bedha sakal sarir). The arrow of non – duality has struck me (baan dubhasha chuti gaya), the inner

conflict is dissolved by that arrow. Now Kabir lives only in a special way, as a servant for His Guru.

kabir guruko tan man dijiye, mukti padarath jani

guru ki seva mukti phal, yah girihee sahi danee

Kabir says that Guru is the means to liberation and one must offer his body and mind unto him.

Whether one is householder or a generous donor, only the service to Guru can grant liberation.

Per: Surrender everything to Life, to Guru (guruko tan man dijiye) – means to be united with Him, to

realize our true nature. To dissolve inner conflict is service to Guru (guru ki seva mukti phal).

kabir thita paai man thira bhaya, sadguru kari sahaay

ananta katha jeeo ucharai, hridaya ramita raay

Kabir says that with the help of Satguru he has attained to that which is silent and still. He now sings

the tales of infinity and it enchants his heart.

Per: Only in meeting Satguru can Silence happen. From this level of life Satguru urges us to tell

others. And this jiva is now going on uttering words of Infinity because he has found the One Who

delights the heart (ananta katha jeeo ucharai, hridaya ramita ray). This is happening even if no

words are uttered.

kabir satguru mohi neoa jeeya, dinhu su amar bol

sheetal chaya saghan phal, hangsa kar hi kalol

Kabir says that Satguru has given him a new life by revealing the eternal Truth. He now has a cool

place to rest and sweet fruit to eat and this makes the Hangsa (Swan) ecstatic.

Per: Satguru saved me through a beautiful and immortal saying (satguru mohi neoa jeeya, dinhu su

amar bol), a saying beyond words, the inner experience of the Self, the Guru. That is why the One

Who is Hangsa (One with Life) went on shouting ecstatically (hangsa kar hi kalol) but at the same

time stayed in deep inner peace together with activity.

kabir sat ham so rijhikei, ek kaha parsang

badar barisha prem ka, bhiji gaya sab ang

Kabir says that the truth has completely enthralled/enchanted (rijhikei) him and has unfolded the

saga of oneness. This felt as if a cloud of love and bliss has burst upon him and soaked every part of

his body in it.

Per: The Self, the Guru is Truth. I am fulfilled with Him. It is such a Love that my whole body became

soaked in the Rainwater of that Love (badar barisha prem ka, bhiji gaya sab ang), a Sweet

uninterrupted Love that penetrate all life.

kabir satguru sam koi sang nahi, sadhu sam nahi jati

hari samane nahi hita koi, hari jan sam nahi panti

Kabir says that there is no association better than the Satguru, there is no race as glorious as that of

Sadhu, there is no greater well wisher than Hari (God) and no society like those of who always

remain absorbed in Hari (God).

Per: The outer world is vulnerable, only the Satguru can save us. No one can promise anything, no

one can give anything to those who stay with the Guru. And there is no society like (one comprising

of) those who always abide in Hari (hari samane nahi hita koi, hari jan sam nahi panti).

kabir satguru sacha sudheeya, shabd jo baha ek

laagat hi bhayi meti gayi, para kaleje chek

Kabir says that in the perfect music of Satguru, lays the Sound. That sound has removed all the fears

by piercing my heart.

Per: In deep inner peace (shabd - the Perfect Melody) is Satguru, that is the OM. This is the state of

fearlessness, the state when prana is also still (even in activity).

kabir jane guruko bujhiya, payda diya bataay

chalta chalta tahan giya, jahan niranjan raay

Kabir says that one who knows/understands the Guru, He reveals the path to him. Walking on that

path one reaches the place where Niranjan (One without blemish or the pure one) resides.

Per: Guru has understood and shown the road (jane guruko bujhiya, payda diya bataay). This

happens spontaneously in Kriya, in Silence. Walking on his path one can reach the true Abode, the

Divine home (chalta chalta tahan giya, jahan niranjan raay).

kabir sadguru shabd kaman leyi, bahan lage teer

ek jo vaha preeti kari, bedha sakal sharir

Kabir says that Satguru started shooting arrow (the OM) from the bow of Sound. My whole body was

pierced when I listened to this with complete devotion.

Per: Satguru took up the bow of Shabda and went on shooting arrows (sadguru shabd Kaman leyi,

bahan lage teer), so many things we tried, Kriya and good activities, but if those arrows are filled

with duality, with (limited) aims, they will miss their goal. Love for Truth, love for Him that create

everything – only that arrow can pierce the entire body, can fill us with love and inner tranquillity.

(ek jo vha preeti kari, bedha sakal sharir - As soon as He shot forth an arrow filled with devotion – it

is then that the entire body was pierced).