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 Kabirs 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 Kabirs 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 doesnt recognize his Guru is blind/lowly. For if God gets angry, one may
seek solace at Gurus 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 hasnt 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 doesnt 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 others 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 Satgurus 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. Its 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 Selfdo 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, ones 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. Satgurus 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
Brahmans 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).

kabir dandabat gobind guru, abajana bando soye

pahile bhaye parnam tehi, mnojo aage hoye

Kabir is saying: one no longer prostrates on the floor to, nor does one sing the praises of Govinda
Guru any more. One used to prostrate to him before, but now, via a certain act, one has prostrated
and has become mnoja (a particular state known through the teachings of Guru) and is remaining
as such.

Per: When realized that we are one with Life, one with Him that creates everything; that I am Him,
where and to who shall one, then prostrate? Now one has prostrated via a certain act i.e. practicing
Kriya and now is remaining as such.

kabir gyan kathe baki baki mare, kaahe kare upadhi

satguru hamse eo kaha, sumiran kar samadh

Kabir is saying: people are wasting their lives babbling on about spiritual knowledge for nothing but
honor and title. But Satguru has told me this: do samadhi of remembrance (smaran
[remembrance] known through the teachings of Guru). It is not what is ordinarily known as
remembrance. It requires sadhana (practice).

Per: Only to talk about spirituality takes us nowhere. Maybe it gives some outer titles and honor but
that has no value. It is quite opposite; what it creates is often some false pride, some kind of
controller ego role and lack of humility. Instead of talking, true Kriya is necessary. True Kriya is not
connected to any special teaching, philosophy or beliefs. It is about the breath, life itself. Why is true
Kriya necessary? It is because the words of others cannot help. It might inspire up to a certain point
only.
kabir nij sukh ram hay, duja dukh apar

mansa bacha karmana, kabir sumiran saar

Kabir is saying: Rama is one's happiness. And one who thinks of two has endless sorrow. Kabir is
saying that remembrance is the essence of all that can be done by mind, speech and action.

Per: To realize that we are Life is our happiness. Actually it is the only possible happiness that can
last. All other known sources for happiness are vulnerable, because they are a part of duality (of
two). To remember through inner experience is the real.

kabir sumiran saar hay, aur sakal janjal

adi ant sabh modhiya, duja dekha kal

Kabir is saying: remembrance is actually all [or: that which is the Essence; that which is of value];
everything else is garbage. Within all of the beginning and the end one saw second [type of] time.

Per: To remember Him, to feel the inner peace and beauty, to realize the Self, is the essence for the
true seeker. That is Kriya, everything else is garbage.

kabir sumiran kiya tab jaaniye, tan man raha samaay

adi ant madhya ek ras, bhula kabihi na jaay

Kabir is saying: if you practice remembrance, then you will know that body and mind were [existent],
but upon entering in a certain place, one could no longer determine beginning, end, middle none
of that at all. That one ras - meaning: one feeling that feeling can ever be forgotten by one who
has attained it once.

Per: Important part here is very simple when experiencing (ras, which means feeling) an Infinite
Ocean inside, that experience cannot be forgotten; it is a state beyond beginning, end and middle, it
is as entering a certain place where everything exist in nothingness, great inner silence and peace
established in an infinite dynamic field.

kabir sumiran ghor hi bhala, jo kari jane koye

sut na lagi banwani, sahaje sabh sukh hoye

Kabir is saying: one who has done and known for him even a lesser amount of remembrance is
good. To make thread, the things that are needed and difficult effort that is necessary but to
weave with the thread of sahaja, no particular thing is necessary and there is no struggle. All
becomes happiness and remains so.
Per: One who has done and known for him even a lesser amount of remembrance is good. When
established, when done and known, sometimes one will remember, but usually we do not need to,
because we are. That is the meaning of to weave with the thread of sahaja, nothing extra is
needed and there is no struggle. Then everything comes very easy, what Life wants become true.

kabir jioban to thor hi bhala, hari ka sumiran hoye

lak baris ki jeeuna, lekha dhare na koye

Kabir is saying: It is still good if one lives only a short time while remembering the Lord. Without
doing that, there is no credit in living even a hundred thousand years.

Per: Since the aim of Life is to realize, who we are, the length of our life is not important at all. What
matters most, is to remember (practice true Kriya) while we are living.

kabir sukhme sumiran na kiya, duhkhme kiya jo yad

kahe kabir ta das ki, keon lage phiriyad

Kabir is saying: one did not remember during times of pleasure. One who has remembered [only]
after falling into pain/sorrow Kabir calls that person a servant and in what manner will his
judgment come?

Per: It is a human tendency to try to remember, to experience Truth, only when experiencing pain or
sorrow. When in pleasure we are not looking for something better in the same way. So we can say
that pain and sorrow and all kind of resistance in life are great helpers; especially it is needed if we
do not remember Him in the time of pleasure. Life is not at all punishing; actually it is all only
happening in accordance with our inner need for growth and true understanding.

kabir sumiran ki sudhi eyo karo, jayse kaami kaam

kahe kabir phukari kay, khusi hohi tab raam

Kabir is saying: practice remembrance like the way a lustful person feels towards the object of his
lust. Kabir is saying loudly: if that happens, then Rama will be pleased.

Per: If one search for Him, for Truth, with the same intense energy a lustful person feels towards the
object of his lust, then Guru is pleased.
kabir sumiran ki sudhi eyo karo jeo surabhi sutchahi

kahahi kabir charachari, surabhi bacchuke pahi

Kabir is saying: do remembrance in such a way: like the way the mother cow is always looking after
the calf, yet she is eating grass and grazing about as well, but her mind is always with the calf. Kabir
says, Keep the mind in this way.

Per: Inside one remember Truth, the true Guru, even in activity (the mind of the mother cow is
always looking after the calf), whatever it is doing.

kabir sumiranse man jab lagai, jagso hoye nirash

kayako sukh choti key, jagso hoye udaas

Kabir is saying: when the mind grabs on to doing remembrance, then the mind becomes
disinterested in the world. One lets go of the happinesss of the body and one becomes aloof about
the world.

Per: Yes, when the true interest in life is to realize Truth, One become's disinterested in the world.
But we also realize that what happens in our daily life is also spiritual, that our life is our true helper,
the great contributor to our spiritual growth and realization.

kabir sumiran so man jab laage, gyan ankush de shish

kahehi kabir dole nahi, nischay biswas

Kabir is saying: when the mind latches on to remembrance, then the hook/anchor of Knowledge
pierces deeply in the head.

Per: The more we remember, the more we experience Silence, the more we want of it. This is
because the experience, the hook of silence, peace inside, truly pierces deeply in the head.

kabir sumiran soti sab bhala, ghar ban sab hi thaon

kahe kabir sumiran bina, neha bhal ban nahi gaon

Kabir is saying: with remembrance, all is good; it is the same in the house or in the jungle. Kabir says,
Without remembrance, neither jungle nor village nothing at all is good.

Per: With remembrance, all is good. If we feel good inside, then everything is well. If we feel bad
inside, then everything is bad. It all depends on our inner condition. Whether we live in a house or in
the jungle is not important, what matters is that we remember and have experienced our true
nature.
kabir sumiran so sangshay mete, sumiran so mete shog

kahe kabir sumiran kiye, rahe na eko rog

Kabir is saying: doing remembrance casts away doubt/trepidation. Doing remembrance casts away
grief. Kabir says, If one does remembrance, no illness even remains.

Per: In the inner state of peace (doing remembrance) there are no doubts or trepidation, no griefs
and no illness of any kind.

kabir sumiran maahi ram ke, dhil na kijiye man

kahe kabir chan ek mo, binashi jaayega tan

Kabir is saying: do not be lazy in doing remembrance of Rama, because at any moment this body can
be destroyed.

Per: Since we never know at which moment this body will be destroyed, we should not be lazy in
practice of true Kriya, to remember Him, to remember the breath from moment to moment.

kabir sumiran kare so shanta jan, ahirnishi apne jaagi

kahe kabir sumiran tyaje, tako bada abhagi

Kabir is saying: it is the peaceful people who are staying awake day and night doing remembrance.
Kabir says, The person who abandons remembrance is truly unfortunate.

Per: When in peace we can stay awake day and night, if we do not remember (experience Him, inner
peace) then we are unfortunate.

kabir sumiran sama kuch hay nahi, yog yagya brat daan

sumiran sam teerath nahi, sumiran sama nahi gyan

Kabir is saying: whether yoga, yajna, charity, vows there is nothing comparable to remembrance.
And there is no pilgrimage that is comparable to remembrance either; not even knowledge is
comparable to remembrance.

Per: We can do all kind of efforts; yoga, yajna; charity, vows, pilgrimages, knowledge, but what is
needed is to practice true Kriya, to realize the Self. Nothing can be compared to that.
kabir jap tap sanjam sadhan, sab sumiran ko maahi

kahe kabir bichari kai, sumiran sam kuch naahi

Kabir is saying: japa, penances, self-control, sadhana all these are inside remembrance itself. Upon
discerning, there is absolutely nothing comparable to remembrance.

Per: The inside experience of Kriya automatically includes all kinds of penances, japa, self control,
sadhana etc within its infinite boundaries. There is absolutely nothing which can be compared with
this inside experience.

kabir sahakamee sumiran kare, phiri aoe phiri jaay

niha kamee sumiran kare aoa gaman nashaay

Kabir is saying: the one who does remembrance with desire comes back and goes. If one does
remembrance without desire, coming and going end.

Per: In the state of desires one is not united. If one practice Kriya and remember Him without desire,
then spontaneously there is Unity inside; then coming and going end.

kabir, raja rana na bada, bada je sumire raam

taahi mo so jan bada, jo sumire nihakaam

Kabir is saying: Neither is the raja [king] great, nor is the rana [another type of king] great. The one
who remembers Rama that is the person who is great, and the greatest among such persons is the
one who does remembrance without desire.

Per: The greatest is one who has realized oneness with Life, who remember Him through own
experience without any desire. He is the greatest king.

kabir sumiran surti lagaaike, mukh so kachuo na bol

baher ke pat dei kei, andar ko pat khol

Kabir is saying: when remembrance has caught on, then there is no desire to speak anything. Do not
say anything with your mouth. Drop the outer curtain and open the curtain within.

Per: When the inner condition of Unity is settled, then there is no desire to speak anything. Then
we stay deeply inside together with daily activities. And the speaking is coming from life.
kabir mukh to soi bhala, ja mukh niklei raam

ja mukh raam na niklei, so mukh kone kaam

Kabir is saying: the mouth that is good is the mouth from which the Name of Rama is uttered. And
the mouth that does not utter the Name of Rama what reason is there for that mouth [to be]?

Per: It is all about the importance to be one with life, with the Guru, without that, what is the value
of life?

kabir hari ka naam me, surti rahe ek taar

ta mukhte mati jhare, heera anant apaar

Kabir is saying: remain as one by practicing the Name of the Lord. Pearls come forth from that
mouth, and one gets diamonds and such jewels in infinite amounts.

Per: From the mouth of the one who is practicing the name of lord, from true Kriya practice, that
means living in Oneness with Him; from that mouth all good is coming out, even pearls and
diamonds are coming in infinite amounts.

kabir hari ke naam me, baat chalaoe aur

tis aparadhee jeeuko, tini lok nahi thaor

Kabir is saying: the person who speaks other things regarding the Name of the Lord meaning: says
bad things [about the Name of the Lord] there is no recourse at all for that type of wrong doing
person in the three worlds.

Per: If one is going against the Name of the Lord, saying bad things about it; that means living in
ignorance about our own true nature, for that type of wrong doing person there is no recourse.

kabir ratan sumiranee raam ki, poye man mastul

chabi laagi nirakhat rahe, mit gaya sangshaya shool

Kabir is saying: mind is threading a garland/rosary made of the Rama Himself as the jewels. In this
state, one went on seeing a certain picture. By this very thing the piercing doubt/conflict became
resolved.

Per: In the state of deep rememberance, one sees a picture. This picture is very subtle, a great
secret, not possible to transfer it from one to another through words, still it resolve the piercing
doubt / conflict within.
kabir meri sumiranee raamki, rasana upar raam

aadi yugadhi bakthi je, sabko nij bishram

Kabir is saying: the Sumeru [top of the Earth, or North Pole] of my rosary of the Name of Rama is
above sensuality. It is He, Who is the beginning and the yugas, and it is by residing in Him that
devotion blossoms. Everyone's place of rest is also there.

Per: The Name of Rama, the experience inside of the Infinite is beyond the gods, so even all the
gods have to practice remembrance. It is the only resting place for the soul.

kabir raam naam sumiran kare, brahma bishu mahesh

kahehin kabir sumiran kare, narad shukdev shesh

Kabir is saying: even Brahma, Vishnu and Maheshwar are practicing the remembrance of the Name
of Rama. Kabir is also doing remembrance, and sages such as Narada are also doing remembrance.

Per: The Name of Rama, the experience inside of the Infinite is beyond the gods; that is why all the
sages also do remembrance.

kabir ram namke sumirte, jvare patit anek

kahe kabir nahi choriye, ram namke tek

Kabir is saying: if one practices the remembrance of the Name of Rama, those who have fallen and
people of low character burn up with envy and say many things. Do not listen to what they say, and
never let go of the Name of Rama.

Per: When one practice the remembrance of God, then people who are not, might critizize you and
say many things against you mainly because those who do not practice do not understand. But one
should not listen to them.

kabir raam naam man laaile, jayse paani meen

pran tyaje pal bichure, daas kabir kahi deen

Kabir is saying: keep mind on the Name of Rama in this way: like a fish in water. Just as a fish dies
from being without water even for a few moments, keep mind [on God] in that way, Kabir is
pleadingly saying.

Per: We should keep our mind in rememberance of God as a fish lives in the water. As a fish dies
without water even for a few moments, we are also dying if we are not aware of the self, if we are
not established inside in silence (in the water).
kabir raam naam man laaile, jayse naad kurang

kahe kabir tare nahi, praan tyaje tehi sang

Kabir is saying: keep mind in the Name of Rama in this way: like sound and the deer meaning:
when hunters go to hunt deer in the forest, they first go to the forest and play the flute. Deer love to
hear the sound of the flute. Hearing the flute, the deer gradually come near the hunter. Then
hunters catch them with their nets. Kabir is saying that the deer still do not move [or: fight], and
[then] die. They die verily with [or: while listening] to the sound of the flute.

Per: An interesting way to look at this can be like this: Practise Kriya, which means listen to the
flute. That we will enjoy and gradually been drawn (come near) closer to God (Rama). Through
practicing Kriya all the time, we are caught in the nets (means being established inside in the Self
(means being drawn more and more to that inner experience).

kabir raam kahe sabh rahit hay, tan man dhan samsar

raam kahe bin yat hay, laak chaurashee dhaar

Kabir is saying: if one speaks the Name of Rama, body, mind, wealth, life in the world [samsara] all
of these stop. If one does not speak the Name of Rama, one has to travel through eight million four
hundred thousand wombs.

Per: To speak the name of Rama means to realize our Oneness with Life, to be settled in that
condition of peace. As a result of this, body, mind, wealth, life in the world (samsara) all of these
stops. If one is not settled inside (not speaking the name of Rame) then, there is no end to the inner
conflict.

kabir raam naam ruchi upje, jiu ki jvalani bujhaye

kahe kabir ek raam naam binu, jiuke daha na jaye

Kabir is saying: when one acquires ruchi [deep interest, like a gourmet for food] for the Name of
Rama, all of the jvaala [afflictions, agitation-burnings] of the jiva are cooled off and settled. Kabir is
saying, Without the singular Name of Rama the jvaala of the jiva does not go away meaning: all
jvaalas continue to remain.

Per: When we acquire deep interest in something, then things starts to happen (like a gourmet for
food). If similar desire and interest is there for God, we will be at peace with ourself.
kabir raam rijhnaile, jihbaso karu mat

hari saagar nahi visarei, nar dekhi anant

Kabir is saying: do not just try to appease Rama via the tongue meaning: do not do it with empty
words [or: only words]. Keep the Ocean of God always in mind. Do not ever forget. When it will be
like this, then the human will see Infinity.

Per: To sing Rama Rama, to appease Rama with the tongue is far from enough. This is only on the
surface. It has to be an inner activity, a true love for Rama (God), an inner condition, to appease
Rama in a state of peace and silence, in inner harmony. Then Rama can hear us :-)

kabir raam rinjhaile, bikh amrit bil gay

phuta nag jo jodiye, sayihi sandh milaay

Kabir is saying: by appeasing Rama, poison becomes one with Ambrosia [upon being contacted] by
Its qualities meaning: [poison] becomes Ambrosia like when something is broken into two pieces.
By rejoining them both at those same places where the break happened, they become one. It is like
that.

Per: By appeasing Rama, poison becomes one with ambrosia. Yes, when we realize that we are
one with the Infinite Ocean of Life, then everything becomes ambrosia, even the poison (in the
context of all that is happening in life in that condition our understanding transforms everything
into something useful, necessary and good). Then duality is dissolved.

kabir raam jagat kusthi bhala, chnui chnui parta chaam

kanchan deha kehi kaam ki, ja mukh na hi raam

Kabir is saying: even having festering leprosy is fine, if the person does japa [repetition of mantra] of
the Name of Rama. And the mouth from which the Name of Rama does not issue forth even if
those [people] are beautiful, they are useless.

Per: This emphasize very cleary that whatever is the outer condition how we look, what is our title,
how big our house is does not matter if there is no inner peace and harmony. Even if we are
beautiful and have so-called everything in outer world, all these are useless without living in peace
with Life.
kabir raam jagat daalidri bhala, tuti ghar ki chaan

kanchan mandil jaan de, jnaha bhakti nahi jnaan

Kabir is saying: even being a poor person is fine if one repeats the Name of Rama. A broken-down
house is good with the repetition of the Name of Rama. But a place where there is no devotion or
Knowledge even if that place is a golden temple, it is nothing.

Per: Here is the same again, only with another picture. Everything in life depends upon our sincere
desire to be in touch with God, to live in harmony with Him. The real temple is inside, flavoured with
Silence, the beauty of Life. That is to repeat the Name of Rama, to take the name of God.

kabir sab jag nirdhana, dhanabant nahi koye

dhanabanta soi janiya, jaake raam dhan hoye

Kabir is saying: the entire world is actually without any wealth. Actually no one is wealthy. The only
ones who can be recognized as wealthy are those who have the Name of Rama.

Per: Whatever outer wealth is there is not wealth at all. An inner condition of peace and harmony is
the true wealth. Why? It is so because that which is counted as material wealth cannot contribute to
an inner condition of harmony with life. If our life is based on outer things, if we think that these
things can bring us the lasting peace and happiness then we are sure to fail.

kabir jaaki gnaathi raam hay, taako hay sabsidh

karjore thari parei, aat sidh nao nidh

Kabir is saying: the one who has the Name of Rama is the one who also has all the siddhis [super-
rational powers]. And, even the eight siddhis and the nine nidhis [treasures] are there with
folded hands, present by him.

Per: In the true Name of Rama everything is included; all siddhis are there, because true name of
Rama means to be established inside in certainty, in harmony with God.

kabir pargat raam kahu, chaane raam na gaaye

phuske dora doori karu, jo bahuri na lagaaye gaaye

Kabir is saying: there is no harm in uttering the Name of Rama outwardly, but there should be no
obstacle within oneself for Rama. Cast away the rope of murmuring/whispering because it does not
return and rejoin again meaning: the Name of Rama by the mouth is of no use.
Per: Kabir is saying that there is no harm in uttering the name of Rama outwardly. But it is of no
real use because it does not return and rejoin again that means it is not improving the inner
condition and understanding. Anyway, to sing the name of the Lord with love, is also a good thing in
itself, even if it does take us deeply inside to the Self.

kabir bahar knaha dekh laaiye, antar kahiye raam

kaho mahaula khalak so, para dhaneese kaam

Kabir is saying, say the Name of Rama within you. Why are you trying to look respectable outwardly?
What is the use of being big here? The One without Whom there can be no one who is wealthy it
is He Who is needed.

Per: Why are you trying to look respectable outwardly? What is the use of being big here? I choose
to give a reply to Kabirs question. It is the need for love, attention and recognition, and since the
inner possibilities are unknown, one is searching outside for these things. At last, we learn through
our own experiences that a lasting happiness is not possible through outer means. It is indeed only
He, who is needed to quench our thirst.

kabir raam naam nahi chorie, yeh parteeta dir bnadhi

kaal kalp vyape nahi, bhori naam ki sadhi

Kabir is saying: do not ever let go of the Name of Rama; tether to it very firmly, because [otherwise]
you will not be able to avoid/escape the hand of kaal [time]. Meditate upon the rope of the Name.
Then you will be able to get across [or: go beyond].

Per: Do not ever let go of the Name of Rama; tether to It very firmly, means stay inside in harmony
(which can be realized through Kriya) regardless of the outer conditions as well in success and in
failure, if not one will not be able to avoid / escape the hand of kaal (time).

kabir raam hamare maat hay, raam hamare taat

raam hamare mitra hay, raam hamare bhrat

Kabir is saying: Rama is the One Who is my mother; Rama is the One Who is my father; Rama is the
One Who is my friend; Rama is the One Who is my brother.

Per: When realizing the Self, staying inside together with activity, we realize that Rama (the Self) is
everything.
kabir raam hamare ashram, raam hamare varan

raam hamare jaati hay, rahihi raam ke sharan

Kabir is saying: Rama is the One Who is my ashram [or: shelter]; Rama is verily my [only] caste; Rama
is truly my [only] race, and I am totally surrendered to Rama verily.

Per: The outer ashram has limited meaning; what counts is to be inside in the true ashram, which is
the only shelter against storms and bad weather.