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Kabir's Dohe -1 Below are some dohas by Kabir and translation in EnglishJagat janayo jihi sakal, so jag janyo

naahi. Jyo aankhin sab dekhiye, aankhi na dekhi jaahi. The one who is the shower of the entire world, the world knows him not. Just like your eyes show you everything, but you can’t see your own eyes. Lalee mere laal ki, jit dekho tit laal. Lalee dekhan main gayi, main bhi ho gayi laal. The sweet red color of my Beloved is spread all over, where ever I look; I see nothing but the red. What a miracle it is, when I went to see the color of HIM, I also became of the same color. Sabai rasaayan main kiya, prem* samaan na koy.(at places it is Naam) Rati ek tan me sanchare, sab tan kanchan hoy. I have tested all sorts of drugs and medicines, but nothing is comparable to the Love. You just take one drop of it, and your whole being is transformed into pure gold. Pothi padhi-padhi jag mua, pandit bhaya na koy. Dhaai aakhar prem ka, padhe so pandit hoy. The whole world is tired to death by reading books and scriptures, but none could become wise and knowledgeable by reading them. By reading two and half sacred letters of Love(prem word consists of two

and half letter in Devanagari script), one becomes real knower. Kahe Kabir main kachhu na keenha. Sakhee suhaag Ram mohi deenha. Kabir says I didn’t do anything. O my dear friends, it is my Lord’s grace and Love who has given me this bliss of unity. It is all his grace and mercy. Naina antar aav tu, tyuhi nain jhapeun. Na hau dekhun aur ku, na tujjh dekhan deun. You please just come inside my eyes and I will close my eyes. Neither I shall see anyone else, nor shall I let you see. Dus dware ka pinjara, taame panchhi paun. Rahibe ko acharaj hai, jaaye to acharaj kaun. This cage has ten doors and the encaged is so thin like air. It is a miracle that it is living inside, not surprising when it is out of the cage. Birah bhuwangam paiThi kari, kiya kaleje ghaav. Saadhu ang na moDahi, jyu bhave tyu khaav. This pang of separation entered in my body like poisonous snake and started eating my heart bit by bit. True devotee never complains and never denies the pain and suffering; let it eat as it wishes. Sab rang taant rabaab tan, birah bajawe nitt. Aur na koi sun sake, kai saai kai chitt.

This body is the musical instrument of all colors; the separation from the Beloved plays it day and night. None else can hear it but my Lord or my own heart. Aaay sakun na tujjh pe, sakun na tujjh bulaay. Jiyara yonhi lehunge, birah tapaay-tapaay. Neither can I come to you nor can I request you to come to me. Utterly helpless I am. Shall you let me die burning in this separation? Birah jalanti main firun, mo birhin ko dukkh. Chhanh na baithun, darapati, mati jal uThe bhuk. Burning in the fire of separation I wander here and there and can’t find rest. I still suffer from another pain; I can’t sit in the shadow of any tree, as the tree itself will catch fire from me. I can’t have even that much comfort. Birah jalanti main firun, jalati jalhari jaaun. Mo dekhya jalhari jale, santo kahan bujhaaun. Burning in the fire of separation, I run to the river in hope to put it off and get some coolness. Seeing me, the river starts burning. O saints, tell me, where can I put this fire off? Agini aanch sahana sugam, sugam khadg ki dhaar. Neh nibahan ekras, maha kathin byohaar. It is easy to walk through fire, it is also comparatively easy to bear the cuts of swords, but Kabir says – “It is far more difficult to love equally and continuously in same manner”.

Deepak deeya tel bhari, baati dayi aghatt. Poora kiya bisaahuna, bahuri na aaun hatt. He granted me a lamp full of oil and a wick which will never finish. I have completed my trading in this world; I am not coming back to this marketplace. Maaya to Thaginee bani, Thagat fire sab des. Ja Thag ya Thaginee Thagi, ta Thag ko aades. This MAYA( Illusion) is the great cheater, it deceives the whole world. Praise be upon the cheater who is able to deceive this MAYA, he is ordained and authorized by the Lord (mostly in the meaning of the spiritual teaching). Maaya gayi to kya hua, maan taja nahi jaay. Maan bade muniwar gile, maan saban ko khaay. What if you have conquered the illusionary vision and got the reality as it is. The desire and greed to be respected and famous is not easily destroyed. This desire for name and fame has trapped so many sages and spiritually advanced people, it eats all. Ham ne mare, marihe sansaara. Hamko mila jiyaawanhara. I shall not die even if the whole world is destroyed. The savior has found me and saved me. Had gayi, anahad gaya, raha kabeera hoy. Behaddi maidan me, raha kabeera soy.

Crossing the regions of limited and unlimited, Kabir has become. In the land of infinite lies Kabir asleep. Kai birhin ko meech* de, kai aapa dikhlaay.(death) AaTh pahar ka dajhna*, mope saha na jaay.(burning, suffering) Either you grant me death or show yourself. This burning and suffering of 24 hours is now being unbearable. Hansi Hansi kant* na paaiya, jin paaya tin roy.(groom) Hanse khele Hari mile, kaun suhagin hoy. None has ever found her divine groom by laughing and enjoying. Who ever has found him, has found through crying. If the Lord could be found by laughing, enjoying and playing, who would care to meet him? Havas kare piy milan ki,au sukh chaahe ang. Peer sahe binu padmini*, poot* na let ulang*. (Most beautiful women, son, in lap) You wish to meet the Beloved and want the comfort and enjoyment for your body, both are not possible together. Even the most beautiful woman delivers her baby through pain and suffering. She gets this joy to hold her baby in her lap after so much pain. By referring to the most beautiful woman, here Kabir indicates that even the soul is pure, devoted and dedicated, still there comes the moment where she has to walk through pain and suffering before she finally meets the Lord. Hirde bhitar dau* jale, dhuan na paragaT hoy.(fire in jungles)

Jake lagee soi lakhe, kai jin laai soy. It burns inside the heart like the wild fire broken in the jungle, but the smoke is not visible. Only he can see who is burning inside or HE who has caused it. Chakai bichhuri rain ki, aai milee parabkaati. Je jan bichhure Raam te, te din mile na raati(at the places it is Satguru) The bird cursed to be separated from its partner in night hours meets him again in the morning, but who ever is separated from the Lord, can’t meet him day or night. Mooye peechhe mat milo, kahe kabeera raam. Loha maaTee mil gaya, tab paaras kehi kaam. Don’t think to meet the Lord after death. Meet him while you are alive. Kabir says – “What a philosopher’s stone can do when the iron is turned to dust?” Kabira baid bulaaiya, pakari ke dekhi baanhi. Baid na vedan* jaanai, karak kaleje maanhi.(pain) They called the doctor to check Kabir’s sickness. The doctor checks the pulse to diagnose the disease. The doctor doesn’t understand my pain; it is deep down in my heart. Man parateet na premras, na is tan me Dhang. Na jano us peev su, kaise rahasi sang. Neither I have faith in my heart, nor do I know anything about love. I even don’t know the etiquettes. I am nervous how I will live with my Beloved.

Tum to samarath saaiya, driDh kar pakaro baanhi. Dhurahi* le pahunchaaiyo, mag* me choDo naahi.(destination, in the middle of road) You are capable to do anything my Lord, please hold my arms tight and take me to the ultimate destination, don’t leave me in midway. Yaar bulaawe bhav so, mope gaya na jaay. Dhani* maili piya ujala, laagi sakun na paay.(bride) My Beloved calls me with such intense love; but I am such sinful I am unable to walk. The Beloved is the purest one and the bride is dirty and soiled, how can she dare to touch his feet? Naam na jaane gaav ka, bin jaane kit jaav. Chalata chalta jug bhaya, pav* kos* par gaav.( one fourth, two miles is a kos) You don’t even know the name of your own village, without knowing it where will you go? You have traveled for millions of years and have not reached yet, while your own village is just half a mile away. Chalan chalan sab koi kahe, mohi andesha* aur.(doubt) Saheb se parichay nahi, pahunchenge kehi Thaur. Everyone says to come on spiritual journey (referring to Gurus), but I have one doubt. They have not yet met to the Lord, where will they go and where will they take you? BaaT* bichari kya kare, pathi* na chale sudhaar.(road, traveler)

Raah aapani chaaDi ke, chale ujaar-ujaar*.(desert) What is the fault of the spiritual path, when the traveler doesn’t travel in right lane? He leaves his own road and walks down to the deserts and blames on the path that it is not taking him to the destination. Jo hansa moti chuge, kaankar* kyu patiyaay.(pebble) Kankar matha na nawe, moti mile to khaay. The swan that eats pearls, will not settle down for pebbles. He will never take the pebbles, only when he will get the pearls, he will feed himself. Nam ratan dhan paaike, baandhi gaanTh na khol. Naahi paTat* nahi paarakhi, nahi gaahak nahi mol.(understanding) When you got the priceless gems of Name, tie it hard in your cloth and never open it. Here no one will understand its true worth, neither anyone will be able to evaluate it. No one will buy and pay for it. So keep it hidden, don’t open in public. Amrit keri pooriya*, bahu bidh leenhe chhori*.(small packet, in cloth) Aap sareekha* jo mile, taahi piyaaun ghori.*(like me, will give to drink) I have tied the small packet of the nectar in my clothes. If I find someone like me, I will make the drink of nectar and offer him. Kaajar hi ki koThari, kaajar ki hi koT*.(color on walls) Tau bhi kaaree na bhayi, rahi jo oTahi OoT.(in shelter of Satguru)

This world is like the rooms made of coal, and the walls are painted black. Still the soul which always remains under the shelter of the Satguru doesn’t get any black color upon her. Kali khoTa jag aandhra, shabad na maane koy. Jaahi kahun hit* aapana, so uThi bairee hoy.(good wishes) This Kaliyug (Dark Age) is a corrupt period, no one believes in SHABAD or Word. Who ever I speak about it for his wellness, he becomes enemy of me. Jin DhoonDha tin paaiya, gahare paanee paiTh. Main baura dooban dara, raha kinaare baiTh. Whoever searched for him, found him by diving deep in the ocean. I was such fearful of getting drawn; I couldn’t gather courage to go deep. I sat at the shore and found nothing. Herat herat he sakhi, raha kabir heraay. Boond samaani samand me, so kit heri jaay. Kabir kept on searching and searching and now he is totally lost. The drop is merged in the ocean, now nowhere it can be found. Hirday maanhi aarasee, mukh dekha nahi jaay. Mukh to tabahi dekhai, dubidha dei bahaay. In your heart is the mirror where you can see the face of the Beloved but you are not able to see it. The face

of the Beloved can be seen only when you drop all doubts, thoughts and conflicts. Padha guna seekha sabhi, miTa na sanshay sool. Kah kabir kaso kahun, yah sab dukh ka mool. You read a lot, thought over it again and again and learned so many things, still the doubts are not removed from the mind. Kabir says – Whom should I say that all these things are the root of all problems and suffering. Laaya sakhi banaay kar, it ut achchar kaaT. Kah Kabir kabtak jiye, jooThi pattal chaaT. You made the SAKHI (the two liner poetry which speaks about witnessed truth) by adding few words from here and some words from another place. Kabir says – “How long you will live by eating others’ leftovers? Do your own search and speak the experienced truth not the borrowed words.” Kahata* to bahuta mila, gahata* mila na koy.(speakers, someone who holds us) So kahata bahi jan de,jo nahi gahata hoi. There are so many talkers but I couldn’t find someone who would hold us (refers to Spiritual Gurus who make big claims but actually are not capable to fulfill the promise to grant realization). The one who doesn’t make big claims but holds us and takes us to the destination, that Guru is needed on the spiritual journey. If someone makes big claims but doesn’t hold us, let them go. Don’t follow him who is not the holder. Sahaje sahaje sab gaya, sut bit kaam nikaam*. Ekmek hwe mili raha, das kabira raam.

Naturally and gradually all are left behind- the attachment and pleasures of children, wealth, lust and even detachment. Now Kabir is merged with his Lord as one entity. *Here nikaam refers to the work one has to perform as his duty in this world even when he is not mentally attached to it anymore. He doesn’t derive any pleasure or doesn’t expect any outcome from it for him yet does it for the sake of serving his duty towards the world. One day comes when even this task is finished and one is totally free from the creation and becomes the part of the creator. Jo kachhu aawe sahaj me, soi meeTha jaan. Kadua laage neem sa, jame aichataan(after much discussion). Whatever comes to us naturally is a sweet gift by the Lord. Anything which we get by asking or arguments or by troubling others is bitter like Neem. Jo dekhe so kahe nahi, kahe so dekhe naahi. Sune so samujhaawe nahi, rasana*, drig* shruti* kaahi.(tongue, eyes and ears) We have separate sense organs. Which sees speaks not, which speaks, can’t see. Which hears, can’t speak and explain. These three organs – tongue, eyes and ears do the task which they themselves experience not. It is possible to have differences in communication among this three in one person, then what about the whole world? There is always a chance that we are living in constant miscommunication, illusion and wrong interpretation.

Hari heera kyu paaiye, jin jeewe ki aas. Guru dariya so kaadhasi, koi marjeeva daas. The diamond of the God’s Love can’t be found by someone who has the desire to live on. Someone who is courageous enough to die and has died while living, dives deep in Satguru’s ocean and finds it. Khari kasuaTi naam ki, khoTa Tike na koy. Naam kasauTi jo Tike, jeevat mirtak hoy. The touchstone of Naam is the purest one, no fake or false can stand it. Only those can stand Naam’s test, which are died while living. Marate marate jag mua, auras* mua na koy(in different way). Das kabira yo mua, bahuri na marana hoy. People have died so many times in millions of years, but they didn’t know how to die in a different way. Kabir, the servant of the Lord has died in such a way that he will not have to die again. Ghar jaare* ghar ubare*, ghar rakhe ghar jaaye.(burning, saved) Ek achambha* dekhiya, mua* kaal ko khaay.(strange thing, dead) If you burn the house*, your house** is saved (*your false or temporary abode, the different layers of bodies, in material world, it is tie up with a household, ** your true house or spiritual home). If you keep your house (don’t let it go), your original home is lost. I saw such a miracle that the dead is eating the kaal (the

angel of death and destruction). *Here dead refers to the devotee who is supposed to be food of Kaal, but after burning his house in temporary worlds, he has won the time and death. Now he has consumed the region of time and space and has conquered the fear of death. Nirmal bhaya to kya bhaya, niramal maange Thaur. Mal niramal se rahit hain, te saadhu koi aur. What if you have become the pure one, you ask a pure place to dwell in. That Sadhu is a rare one who has gone beyond the sense of purity and impurity. Bhajun to ko hai bhajan ko, tajun to ko hai aan. Bhajan tajan ke madhya me, so kabir man maan. If I should devote, who is there to devote? If I must renounce, what is there to be renounced? In the middle of devotion and renunciation lies the true path, such is Kabir’s understanding. Ab to jujhe hi bane, mudi* chalya ghar door.(returning) Sir saheb ko saumpate, soch na keeje soor*.(warrior) Now you have no other option - be ready to die anytime and fight fiercely. If you want to leave the battlefield and return to the old home (old patterns of life), that is left far behind. Now you can’t be back to that state. Now submit your head to the Lord O warrior and think not for a second but fight. Sir raakhe sir jaat hai, sir kaaTe sir hoy.

Jaise baatee deep ki, kaTi ujiyara hoy. If you want to keep your head (ego, I-ness), your original head is being lost (soul’s identity, true self), and if you cut your head off, you grow a new head. It is similar to the wick of a lamp; which burns and finishes itself in order to turn into light. Jo haro to sev Guru*,jo jeeto to daav.(at places it is Ram, both refer to same power) Sattnam se khelta, jo sir jaav to jaav. Now this is the game with True Name. If I loose, I shall server my Guru forever. If I win, I am the winner anyway. Both ways I am in a win-win situation, what if my head is gone; let it go, let me die within. Khoji ko Dar bahut hai, pal pal paDe bijog. Pran* raakhat jo tan gire, so tan saheb jog.(promise) A seeker has so much fear; he always suffers by the pangs of separation. If the seeker dies while keeping his commitment towards Guru, that body, mind and soul is worth to serve Sahib (the Lord). Patibarata mailee bhali, kaali kuchit kuroop. Patibarata ke roop par, waraun koTi saroop. A dedicated and committed wife is the most beautiful woman in the world, even if she is of black color, of rude nature and ugly. I shall sacrifice millions of beautiful women for that dedicated wife. Here Kabir indicates the one-pointed devotion towards the Guru and Lord which is the most required quality in a devotee and which pleases the Lord most.

Patibarata pati ko bhaje, aur na aan suhaay. Sinh* bacha jo langhna*, tau bhi ghaas na khaay.(lion, hungry) A committed wife is devoted only to her husband, none else can please her. If a lion is hungry, still it will not eat grass. ChaDhi akhade* sundari, maanda* piy so khel.(wrestling ground, started the game) Deepak joya gyaan ka, kare kaam jyu tel. The above is a beautiful example of analogies Kabir used to describe the indescribable and the path of spiritual practice. He says- The beautiful maiden has come to the wrestling field to play the game with her beloved. She has lit the lamp of true knowledge and has put the lust as oil. The beautiful maiden refers to the female aspect of the soul which is love, devotion and dedication. The beauty describes the soft and tender nature. The maiden has come to the wrestling field, which denotes the male aspect of the soul. Only devotion will not work, a time will come when the soul has to be courageous and brave enough to die as I. As it is said that love is not work of tenders and gentles, it is work of wrestlers. If a soul has to love the Lord truly, it is as challenging as a beautiful maiden wrestling in the ground, both aspects in one figure. Again Kabir tells the pre-requisites of the devotion. The soul should have true knowledge as whom she should devote. She should not devote anyone blindly. Without this lamp she can go astray of true path. The fuel or launching pad is the energy, which some call lust, some call sexual energy or creative energy. She has to preserve and concentrate

all her energy and burn it so it can find its way upwards. Hence the analogy of putting lust as oil in the lamp of the true knowledge. Soora ke to sir nahi, data ke dhan naahi. Patibarata ke tan nahi, surat base man maanhi. A warrior has virtually no head; because he is always ready to die. A giver can’t have wealth as he will keep giving when he gets any wealth, so he can’t accumulate it. A committed wife will never have good health because all the time she thinks of her husband’s well being and she can’t think of herself or take care of herself. (All three virtues combined make a true devotee). Kabir rekh sindoor ki, kaajar diya na jaay. Nainan preetam rami raha, dooja kahan samaay. A married woman can never replace the sindoor(red powder Hindu married woman puts on her head) with black eyeliners; it is the symbol of her husband’s love and commitment. A true devotee can’t think or see anyone else but his Beloved Lord. There is no place for the other. AaTh pahar chaunsaTh ghadi, mere aur na koy. Naina maanhi tu base, neend ko Thaur* na hoy.(place) During whole 24 hours of the day none else could be mine (AaTh pahar chaunsaTh ghadi-Indian calendar timing to count 24 hours). Only you live in my eyes now even sleep can’t enter there. Balihaari Guru aapne, dyuhaari* sau bar.(in day)

Jin maanus* se devata kiya, karat na laagee baar*.(human, time) I am sacrificed upon my Satguru hundreds of times in a day who made a Deity out of a human like me. And what a wonder, he didn’t take any time doing it. Guru dhobi sish kaapada, sabun sirajanhaar. Surati shilaa par dhoiye, nikse jot apaar. The Guru is like the washer man and the disciple is like the dirty cloth. The Guru uses the Lord’s name like soap and washes our dirt away on the Surat-stone and what an unfathomable light it produces!! Guru kumhar sish kumbh hai, gadhi-gadhi kaaDhe khoT. Antar haath sahaar de, bahir maare choT. The Guru is like the potter and the disciple is like the pot. The Guru keeps stroking outside the pot to make it in shape while all the time he supports it from within with other hand so it doesn’t get broken. Such intense is his care and concern to make us righteous. Kabira te nar andh hain, Guru ko kahte aur. Hari rooThe Guru Thaur hain, Guru rooThe nahi Thaur. Kabir says those people are blind who say that the Guru is other than the Lord. If the Lord is displeased with you; your Guru will provide shelter and save you from the Lord’s anger. But if your Guru is somehow displeased with you, the Lord can’t be of any help of you.

Bastu kahi, DhunDhe kahi, kehi bidhi aawe haath. Kah kabir tab paaiye, bhedi* leeje saath.(who knows the secret place) The thing you are searching for is kept somewhere else and you are searching it at another place, how will you find it? Kabir says you will find it only when you take a Guide who knows the secret of the hidden treasure. ChaunsaTh deeya joi ke,chaudah chanda manhi. Tehi ghar kisaka chandana, jehi ghar satguru naahi. If you lit 64 lamps in your house and 14 moons light up your courtyard, still your house is in utter darkness if the Satguru has not appeared there. Bandhe ko bandha mile, chhooTat kauon upaay. Kar sangat nirbandh ki, pal me let chhudaay. The tied ones meet to another tied one and take him as a Guru and Guide, tell me how they will be freed? Kabir says – “Keep association with someone who is free and liberated, he will make you free within no time”. Saadhu kahavan kaThin hai, lambaa ped khajoor. ChhaDhe to chaakhe premras, gire to chakanachoor. It is difficult task to be a true Sadhu. The path of love is like climbing up to the date tree. If you are successful in climbing up, you will taste the nectar of love. If you happen to fall down, you are torn to pieces. Koi aave bhaav le, koi aav abhaav. Saahdu dou ko posate*, gine na bhav abhav.(takes care of)

Some people come with devotion and love and some others come with some unfulfilled desires. The saints take care of both types of people; they don’t see or calculate their devotion or selfishness. A true Saint is just like the GOD, who is a giver to all. Had me chale so maanava, behad chale so saadh. Had behad dono taje, takee mata agaadh. The one who is confined in limitations is human, the one who roams into unlimited, is a Sadhu. The one who has dropped both limited and unlimited, unfathomable is his being and understanding. Sona sajjan sadhu jan, TooTi jure sau baar. Durjan kumbh kumhaar ke, eke dhaka daraar. The gold, the good people and true Sadhus are mended up whole again hundreds of time after being broken. The evil ones are like the pots of the potter; once they are broken it is not possible to mend them. Guru bichaara kya kare, shishyahi me ho chook. Shabd-baan bedhe nahi, baans bajave phoonk. What a Guru can do when the disciple is at fault? The disciple doesn’t practice SHABAD and keeps playing bamboo flute. (Still he complains about Guru that the realization doesn’t happen to him). Kabir sangat saadhu ki, jyu gandhi ki baas. Jo kachhu gandhi de nahi, to bhi baas suvaas. Kabir says the association of Saints is like the company of perfume seller. Even if you don’t buy any perfume, still you get some fragrance in his company.

Dwar dhanee ke pari rahe, dhaka dhanee ka khaay. Kabahunk dhanee nivaajai, jo dar chhoDi na jaay. The devotee lies down at the door of the Lord and remains there all the time. Even the Lord kicks him and scolds him; still he doesn’t leave his door. Anytime the Lord will have mercy and compassion for him and he will grant his love, if he doesn’t leave the door. Kaajar keri koThari, aisaa yah sansaar. Balihaari ta daas ki, paiThi ke nikasanhaar. This world is like the room of black coals and color. Praise be upon that devotee who enters in it and comes out without a single spot. Jo ghaT me saai base, so kyu chhana hoy. Jatan jatan kari daabiye, tau ujaala hoy. The heart, in which the Lord has made his abode, can’t be kept hidden. Even the devotee tries hard to keep it hidden and out of public’s eyes, still the light of the Lord comes out and reveals his presence. Tan ko jogi sab kare, man ko birala koy. Sahaje sab bidhi paaiye, jo man jogi hoy. Everyone who is on spiritual path tries to make the body still and capable to do yoga, but rare is the one who makes the mind still and Yogi. Everything comes to that yogi naturally who has made his mind still and under control. Raat gavayi soy ke, divas gawaaya khaay. Heera janam amol tha, kauDi badale jaay.

You spend the night in sleeping and day time in eating and enjoying. You were granted a human life precious like diamond and you are exchanging it for seashell!! Mor tor ki jevari*, bandha sab sansaar.(chain of mine and yours) Das kabira kyu bandhe, jako naam adhaar. The whole world is tied with the chains of mine and thine. Kabir, the servant of the Lord will not be trapped in these chains; he has taken refuge in Naam. Baasar sukh na rain sukh, na sukh sapane maanhi. Jo jan bichure raam te, tinko dhoop na chhanhi. Those souls who are separated from the Lord, can’t find peace and happiness in day or night, they even don’t feel peace in dream state. The hot day or the cool shadow doesn’t make any big difference to them. Kabira aap Thagaaiye, aur na Thagiye koy. Aaap Thaga sukh hot hai, aut Thage dukh hoy. Kabir says it is ok if you are deceived by someone (forgive and forget and it will not make any tie up).But be careful not to cheat anyone. If you are cheated, you will be still happy because there is no bound, but by deceiving others you are bound and unhappy. Udar samata ann* le, tanahi samata cheer*.(grain/food, cloth) Adhikahi sangrah na kare, tako naam faqir.

A true faqir doesn’t take food more than what is his appetite and doesn’t accept cloth other than what is his immediate need to cover his body. A true faqir never accumulates any stuff for him. Bahu bandhan te baandhiya, ek bichara jeev. Ka bal chooTe aapne, jo na chhuDaave peev. The poor soul is tied up with so many chains. What is its strength to be free? It can’t do anything until the Beloved comes and makes it free from all bondage. Poora saheb seiye, sab bidhi poora hoi. Ochhe neh lagaaiye, moolau* aave khoi.(even you will loose the principal amount) Serve the Lord who is perfect and whole in all aspects (refers to Guru which is mostly synonymous to GOD in Kabir’s pads). If you serve someone who is not perfect and is of lower tendencies, you can’t get any spiritual benefits and will lose even your principal amount. Jahan kaam tanh naam nahi, janha naam nahi kaam. Dono kabahu naa mile, ravi rajanee ek Thaam. Where lust resides, Naam can’t enter there. Where Naam has taken place, lust escapes away immediately. These two can’t be at one place one time. Who can see the Sun and the night both at the same time and place? These are poles apart and impossible to be at one place. Kaam kaam sab koi kahe, kaam na cheenhe koy. Jeti man ki kalpana, kaam kahaave soy.

Everyone talks about lust (as a weakness) but none has really understood its real nature. Whatever are the mind’s imaginations, all fall under the scope of lust. Madhur bachan hai aushadhi*, kaTuk bachan hai teer.(medicine) Shravan* dwar hwai sanchare, sale* sakal sareer.(ears, aches) The sweet and pleasant words are like medicine, they have curing effect on the listener. The bitter and harsh words are like arrow which enter in the body through ears and cause pain in the whole body (the wound of the body are soon gone but the wound made by words are difficult to heal). Aab* gayi, aadar gaya, nainan gay saneh.(grace, selfrespect) Ye tino tabahi gaye, jabahi kaha kachhu deh. We lose grace, respect and affection all at the same time when we ask something or some favor from someone. Amrit keri moTari*, sir se dhari utaari.(big packet in cloth) Jaahi kaho main ek haun, mohi kahe dwai chaari*(used in abusing sense). I have found the source of nectar and tied it up in my clothes. I have put down this packet, but when I try to say someone the great secret that it is all one (try to share it), they start abusing me. Maan badaai jagat me, kookar* ki pahachaani.(dog)

Meet* kiye mukh chaaTahi, bair* kiye tan haani.(friend, enmity) This all name and fame (famous) in the world are similar to the nature of the dog. If you make friends with it, it will start licking your face and if you make enemy with it, it will bite you and hurt you (keep a safe distance from them). Bada hua to kya hua, jaise peD khajoor. Panthi ko chhaya nahi, fal laage ati door. What if you have become great and famous and have all riches and wealth. If you don’t do any good to others, you are like the date tree which is so thin and tall, it doesn’t cast big shadow so tired travelers could get rest under you some time. The fruits are so far and high, people can’t get it easily. The true nature of great ones is to serve others. Prabhuta* ko sab kou bhaje, prabhu* ko bhaje na koy.(greatness, GOD) Kahe kabir prabhu ko bhaje, prabhuta cheri* hoy.(maid) Everybody in this world is madly praising greatness (they praise great people in any field) but no one praises to the Great (the Lord). Kabir says of you don’t run behind the great people, but pray to the Great Lord, the greatness will become your maid at service. Chit kapaTi* sab so mile, maahi kuTil kaThor.(mean/clever) Ek durjan ek aarasi*, aage peechhe aur.(mirror)

A cunning person meets and greets everyone with sweet words, but inside he is very clever, mean and hard-hearted. Two things in the world – a mirror and a cunning person have two totally different facets. At front it is neat clean and beautiful and behind it is something else. Aaasha ek jo naam ki, dooji aas niraas. Paani mahi ghar kare, so bhi mare piyaas. If you hope and desire for anything, do it for Naam only. Any other hope or desire is bound to turn into disappointment and frustration. Even if such person makes home inside the water, still he will die thirsty. Ki trishna hai dakinee, ki jeevan ki kaal. Aur aur nis din chahe, jeevan kare behaal. This greed is like a witch, it makes the life hell. It asks more and more day and night, it is never satisfied and turns the life into a restless frustration.

Kabir's Dohe -2 1. Achhai purush ek peD hai, niranjan waki Daar. Tirdeva shakha bhaye, paat bhaya samsaar. Kabir gives analogy of a tree when he tries to describe the existence. He says the immortal Being is like a tree of which Niranjan is stem. The three deities are like branches of it and the whole world/universe is like the leaves of the tree.

2. Saheb mera ek hai, dooja kaha naa jay. Dooja sahib jo kahun, sahib khara risaay. My Lord is but one, the other can’t be said. If I say any other than my Lord, he is displeased with me. (Rishaay or rosh word has no equivalent in English, it means being angry for valid reasons and resisting/opposing to some wrong concepts or act. It is a positive word, not a negative one). 3. Jaake munh matha nahi, naahi roop kuroop. Puhup baas te patara, aisa tatva anoop. The One has no face, no head, neither has it has any form. It is neither beautiful nor ugly. It is subtler than the fragrance of the flowers. Such is the One which has no equivalent or no example. 4. Dehi maanhi videh hai, Saheb surat saroop. Anant lok me rami raha, jaake rang na roop. In the form of body resides the formless, my Lord. It is in the form of attention. The One is emanating in the infinite worlds who himself has no color or form. 5. Janam maran se rahit hai, mera Sahib soy. Balihaari wahi peev ki, jin siraja sab koy. My Lord is the one who is beyond the birth and death. I am sacrificed upon my Beloved who has created the whole existence.

6. Ek kahun to hai nahi, doy kahun to gaari. Hai jaisa taisa rahe, kahe Kabir vichaari. If I say he is One it is not true. If I say two, it is insulting. Let it be as it is, Kabir says after putting much thoughts. 7. Rekh roop jehi hai nahi, adhar dharo nahi deh. Gagan mandal ke madhya me, rahata purush videh. The One has no form, no visibility; he has never taken any body (adhar- the one who doesn’t take anything). He resides in the middle of the skies, such is the formless One. 8. Saheb se sab hot hain, bande te kachhu naahi. Raai te parbat kare, parabat raai maanhi. The Lord does everything, the man can’t do anything. The Lord can turn sand into High Mountain or he can turn a mountain into dust. 9. Pahan bahanta thal kare, thala kar bahan bahoy. Saheb haath baDaDiya, jas bhawe tas hoy. All credit goes to my Lord, it happens in the way he likes it. He can turn a stone into soil and again he can turn the soil into wind and blow it. It is all his will. 10. Saheb sa samarath nahi, gaDua, gahir gambhir. Augun chhoDe gun gahe, chhinak utaare teer. There is none else capable like my Lord. He is the greatest one, deep and sincere. He picks only virtues in

us and throws away all sins. He takes no time in ferrying us across. 11. Jo kachhu kiya so tum kiya, main kachhu keeya naahi. Kaha kaho jo main kiya, tum hi the mujh maanhi. Whatever is done is done by you only. I have not done anything. If you urge that I have done it all, only you were residing in me and doing it through me. 12. Saai mera baaniya, sahaj kare byopaar. Bin DanDi bin palare, tole sab samsaar. My Lord is the greatest trader; his whole business goes on naturally. He weighs and trades the whole world (whole activities of the existence in the most accurate way) without the use of weight or scale. 13. Saai tujhse baahira, kauDi naahi bikaay. Jake sir par tu dhani, lakho mol karaay. O my Lord, the ones who don’t remain within your will, are not worth even for seashells. The ones on whom you have showered your blessings, becomes worth of Lacs. 14. Tera saai tujh me hai, jyu puhupan me baas. Kasturi ka mirag jyu, phiri-phiri DhunDhe ghaas. Your Lord resides within you just like the fragrance is in the flowers. You keep running here and there madly for the Lord like the deer which has the musk in its novel yet, it knows it not and searches among grass for the source of the fragrance.

15. Ja kaaran jag DhunDhiya, so to ghaT hi maanhi. Parada diya bharam ka, tate soojhe naahi. The one for which you keep searching in the whole world, resides within your own body. He has given this veil of illusion that is why you see him not. 16. Samajhe to ghar me rahe, harasa palak lagaay. Tera sahib tujh me hai, anat kahu mat jay. If you understand it, you will stay in your own home and will not go outside to search him. Being ever joyful, keep your eyes closed and see him. Your Lord is within you; don’t go to any other place. 17. Jeta ghaT teta mata, bahu baani bahu bhekh. Sab ghaT vyapak hoi raha, soi aap alekh. There are so many beings; all of them have different mindset, thoughts, appearance, talks and dresses. The One is emanating through all of them, the One which himself is invisible. 18. Pawak roopi saaiya, sab ghaT raha samaay. Chit chakmak laage nahi, tate bujhi-bujhi jay. The Lord is like fire, residing in all beings. The mind is not rubbed all together; hence the fire doesn’t show up. 19. Kabira shabd sharir me, bin gun baaje taant. Bahar bhitar rami raha, taate chhuTi bhrant.

Kabir says – The shabad or sound resides in the body without playing like the strings of musical instruments resonating. The sound has surrounded me within and without and thus the illusions are gone. 20. Shabd Shabd bahu antara, saar shabd chit dey. Ja shabde Sahib mile, soi shabd gahi ley. There are different types of the words or sounds. Pay attention to the Sar Sahbad(essence of the sounds). Catch hold of the sound which will take you to the Lord, don’t pay attention or follow other sounds. 21. Ek shabd dukhraas hai, ek shabd sukhraas. Ek shabd bandhan kaTe, ek shabd galphaans. One word can be the source of the pain and suffering and yet another word can be the source of joy and happiness. One word can cut all your chains and bondage, yet words are which can make you more bound and chained. The above applies to sound practice and the words of this world too. The audible words are also coming from the source of sound and even they are in the grossest form, they have the power to cause pain and misery or happiness. 22. Shabd Shabd sab koi kahe, shabd ke hath na paanv. Ek shabd aushadhi kare, ek shabd kar ghaav. Everybody talks about the words, but no one knows the high power it possesses. The words have no hands or feet, yet they are so much powerful, one word can be a cure to you and yet another one can cause a wound.

23. Shabd barabar dhan nahi, jo koi jaane bol. Heera to damon mile, shabdahi mol na tol. There is no wealth in the world equal to the words. If someone must speak, speak it with much thoughtfulness. You can buy diamonds by paying money, but words are priceless. 24. Mata hamara mantra hai, ham sa hoy to ley. Shabad hamaara kalp-taru, jo maange so dey. This understanding in my only mantra, anyone can get it if he is like me. Shabad is my wish fulfilling tree. Whatever I ask from the shabad, it grants it to me. 25. Seetal shabad uchaariye, aham aaniye naahi. Teta preetam tujh me hai, shatru bhi tujh maanhi. Speak the cool and calm words to everyone; don’t let the ego enter in yourself. Your Beloved resides within you and so are your enemies. The whole play of the existence is within us, and it is watched over what ever we act or speak, we must always be humble and sweet speaking. 26. Wah moti mat jaaniyo, puhe pot ke saath. Yah to moti shabad ka, bedhi raha sab gaat. Don’t think it same as the pearls which make a garland. This is the pearl of shabd or words, which pierces the whole body. 27. Jantr Mantr sab jhooTh hai, mat bharamo jag koy. Saar shabad jaane bina, kaga hans na hoy.

The Mantra (Reciting holy words) and Jantra (The enchanted and sacred things which are sought to prevent evil) are all false. Don’t fall in these illusions. Without knowing the Sar Sahbad no one can be purified (The Crow can’t turn to swan- a symbol to describe the impure souls turning into pure souls). 28. Aadi naam paaras ahai, man hai maila loh. Parasat hi kanchan bhaya, chooTa bandhan moh. The primal or elementary Name (sound) is like philosopher’s stone and our mind is like dirty iron. When it touches the primal Name (sound) it is transformed into pure gold and the bondage and attachments fall apart. 29. Aadi naam nij saar hai, boojhi leu so hans. Jin janyo nij naam ko, amar bhayo so hans. The primal sound is our own essence, understand it. The ones, who have known their own essence, have become immortal. 30. Aadi naam nij mool hai, aur mantra sab Daar. Kah Kabir nij naam binu, booDri mua samsaar. The primal or elementary Name (sound) is our own essence, the root of our being. Rest all mantras are like branches of it. Kabir says – without knowing own real essence, own True Name, the world is drawn into illusions and dies. 31. Jabahi naam hirde dharaya, bhaya paap ka naash. Maano chinagi aag ki, pari puraani ghaas.

The moment Name entered in the heart, it burnt all the sins into ashes. If you pile the grasses still one small spark of the fire is capable to burn it all, so does the Naam to our sins. 32. Gyaan-deep parakash kari, bhitar bhavan jaraay. Tanha sumir satnaam ko, sahaj samaadhi lagaay. Lit the lamp of the knowledge in the deep recesses of your home (body). Sitting there, remember the Satnam or true name in deep absorption. 33. Jaisa maaya man ramyo, taisa naam ramaay. Tara manDal bedhi ke, tab amarapur jay. As you were earlier absorbed in the illusionary world and its pleasures, so do for the Name now. If you are capable to be absorbed in the Name, you will cross the region of the skies full of stars and will reach to immortal world. 34. Naam bina bekaam hai, chhappan koTi bivaas. Ka indraasan baiThibo, ka baikunTh nivaas. Without the Name everything is worthless, the 56 crores of deities are of no worth. What if you get the position of Indra, or you are granted the heavens, these all are fruitless and worthless without Naam. 35. LooTi sake to looTi le, Raam naam ki looTi. Pachhe phir pachhtahuge, praan jahi jab chhooTi. This is the bounty of Ram Naam. Everybody can get it without any discrimination. Get it if you like. The

moment will come when you will be in deathbed and you will regret that you didn’t take it. 36. Shunya mare, ajapa mare, anahad hu mari jay. Raam sanehi na mare, kahe Kabir samujhaay. The great void is subject to destruction, the AJAPA (Simaran without tongue, Name remembrance which goes on automatically) is also subject to destruction. The region of unstuck melody (also the soul which has gone till there) is similarly subject to destruction. Kabir says only those who are lovers of Ram shall not die. They have become forever immortal. 37. Jin paavan bhui bahu phire, ghoome desh-videsh. Piya Milan jab hoiya, aangan bhayaa videsh. You wandered on the whole earth searching your Beloved. You traveled your country and foreign places in hope to meet him. What a strange phenomena it is, the moment you meet your beloved, your own courtyard seems like foreign place (both in the sense of home and body where the soul resides). 38. UlaTi samana aap me, prakaTi joti anant. Saheb sewak ek sang, khele sada basant. You turned back to your own self, what a brilliant and infinite light it produced!! Now the Lord and the servant both live together. Forever they play together in spring like spirit. 39. Jogi hua, jhalak lagi, miTi gaya ainchataan. UlaTi samana aap me, hua brahm samaan.

You became a Yogi (absorbed, immersed) and the vision appeared. Now all doubts and conflicts are gone (they remain only till you have not witnessed it by yourself). 40. Non gala paani mila, bahuri na bharihe gaun. Surat–shabad mela bhaya, kaal rahaa gahi maun. Like the salt melts into the water and is forever dissolved, so Kabir is dissolved, now he will not have to come and go again and again. Now Surat(attention, soul) is merged into shabad and Kaal has become silent(This experience and merging is beyond time and space). 41. Kahana tha so kahi diya, ab kachhu kaha na jay. Ek gaya dooja gaya, dariyaa lahar samaay. Whatever I had to tell you, I have already told. Now there is nothing to say or speak. Now one is gone (the feeling of I is lost. Another meaning is that GOD is one, but it sounds like if there is one then there would be second too) and the other is also gone(the feeling of I separate than the Beloved is lost). The wave is dissolved back to the ocean. 42. Unmuni so man laagiya, gaganahi pahuncha jaay. Chand bihoona chandani, alakh niranjan raay. Now the mind has turned upwards (Unmuni) and is absorbed above. It is reached to skies where the moonlight is spread without any moon and where the invisible King Niranjan resides. 43. Meri miTi mukta bhaya, payaa agam nivaas.

Ab mere dooja nahi, ek tumhaari aas. Now the feeling of me and mine is totally lost and I am freed forever. Now I have found the residence in ineffable region. Now none else is mine but you only. Now you are my only hope, you are my only shelter. 44. Surati samaani nirati me, ajapa maanhi jaap. Lekh samaana alakh me, aapa maanhi aap. Now Surat or attention is absorbed in the nirati(sound) and simaran is absorbed in AJAPA(ceaseless Simaran without sound). The visible is absorbed into invisible and I is absorbed into my own self. This way the meditation or Samadhi is attained. 45. Pinjar prem prakaashiya, antar bhaya ujaas. Sukh kari sooti mahal me, baani phooTi baas. The Love has enlightened the cage of my body, now it is all light inside. I sleep in the palace with peace and joy, now my words and tongue carry the fragrance of Love. 46. Aaaya tha samsaar me, dekhan ko bahu roop. Kahe Kabira sant ho, pari gaya najar anoop. Kabir had come to this world to see and enjoy the various forms and their beauty. But Kabir became Saint and he has now seen the formless one!! 47. Paaya tha so gahi raha, rasana laagee swaad. Ratan niraala paaiyaa, jagat TaTola baad.*

*When I detached myself from the world and searched, I found a marvelous gem. I grabbed it what ever I got. My tongue has got the taste of it, now I can’t leave it(taste of Nam, Shabd or Love). 48. Kabira dekha ang sang, mahima kahi na jay. Tejpunj parasa dhanee, naino raha sahaay. Kabir has now seen the Lord with himself, within him. His splendor can’t be described in words. He has touched Kabir with his own luminous light, and the light has entered into Kabir’s eyes. 49. Gagan garajai barasai abhi, baadal gahir gambhir. Chahun dishi damakai daamini, bheeje daas Kabir. There were thunders in the sky, and the deep condensed clouds came from all around. It is raining heavily. The electrical waves are sparkling from all sides and Kabir is drenched in the rain (This vision denotes to inner vision or spiritual vision of rain, which is symbolic to the God’s grace and love showering all over. The Grace is always there, but the soul is not able to see it and be receptive to it, the vision appears only when the soul can actually feel it)!! 50. Deepak joyaa gyaan ka, dekha aparam dev. Chaar ved ki gam nahi, tahan Kabira sev. When Kabir arranged and lit the lamp of true knowledge, then only he was able to see the Lord of whom there is no equal (aparam – denotes to someone with no equivalent). Now Kabir serves to the place where even four Vedas have no idea, that place is beyond the reach of the knowledge in Vedas.

51. Ab Guru dil me dekhiyaa, gaavan ko kachhu naahi. Kabira jab ham gaawate, tab jaana Guru naahi. Now as I have seen my Satguru in my own heart, nothing is left to sing or praise. When I was singing of his praises, know for sure that the Guru had not taken abode in my heart. 52. Maan sarovar subhag jal, hansaa keli karaahi. Muktaahal moti chuge, ab uDi anat na jaahi. The swans (freed souls) play and enjoy in the pure cool water of Mansarover Lake (a lake which comes during spiritual journey, where the impurity of the souls are washed away). Now the free swans eat pearls and don’t fly to other place (regions below this place). 53. Sunn manDal me ghar kiya, baaje shabad rasaal. Rom-rom deepak bhaya, prakaTe deendayaal. I made my abode in the void palace and there the sweet melody is resonating all the time. Each and every bit of my body has become the lamp, and the Merciful Lord has appeared within me. 54. Surat uDaani gagan ko, charan vilambi jaay. Sukh paaya Saheb mila, aanand ur na samaay. The attention/soul flied high in the sky and it takes rest only at his holy feet. Now I have found true happiness and peace, when I have found my Lord. Now my joy knows no bounds. 55. Paani hi te him bhaya, him hi gaya bilaay.

Kabira jo tha soi bhaya, ab kachhu kaha na jay. I was appeared in this world like an ice appears out of water and I am dissolved back as the ice again melts into water. Kabir has become the same again as he was before coming here. I have nothing more to say (about this journey). 56. Sunn sarovar, meen man, neer teer sab dev. Sudha sindhu sab vilasahi, birla jaane bhev. This is like the ocean of great void ness, in which our mind swims like a fish swimming in the water. All The deities are like the water within it and the shore (the all apparently visible things). The ocean is made of nectar in which all are enjoying their being. But rare are those who know this secret. 57. Main laaga us ek se, ek bhaya sab maanhi. Sab mera main saban ka, tahan doosra naahi. The “I” which I thought was mine, is now absorbed in the One, and the One is now visible in everything. Now everything and everyone is mine and I am of all. There is no other. It is all One and together. 58. Gun indri sahaje gaye, Satguru kari sahaay. GhaT me naam prakaT bhaya, baki-baki mare balaay. My Satguru came to rescue me and my Gunas(Three Gunas, the constituting factors-SAT,RAJ and TAM- of the Jivas) and my sense pleasures are all gone naturally. Now the Name (the shabd, the Love) has appeared in my body. Those who know it not, die opposing it and shouting.

59. Kabira bharam na bhaajiya, bahu bidhi dhariyaa bhekh. Saai ke parichay bina, antar rahiyo rekh. Kabir says the doubts can’t be removed; even you try so many appearances (in the sense of the dress codes Sadhus opt for) and so many spiritual practices. Until you meet the Lord and be in communion with him, the doubts and conflicts will always remain in your mind and heart. (On the question of the beginning of the universe or the sufferings one was going through, the creation and other intellectual questions, Ramkrishna used to say – why do you want to count the trees, the fruits, the leaves and so on in the garden? Try to meet the owner of the garden. If you can meet him, he himself will tell you everything if he wants so). 60. Aatam anubhav gyaan ki, jo koi poochhe baat. Jyo gunga guD khai ke, kahe kaun much swaad. If someone asks about the inner experiences, the knowledge of true self and so on, it is just like you ask a dumb person how the sweetmeat tastes like. Even if he eats it, he can’t tell anything about it, he will just enjoy the taste. 61. Jyo gunge ke sain ko, gunga hi pahchaan. Tyo gyaani ke sukh ko, gyaani hoy to jaaan. Only a dumb person can understand all hints and gestures of a dumb person. In the similar way, only a realized soul can understand the joy and happiness of

another realized soul. Others will always remain in darkness about it. 62. Kaagad likhe so kaagadi, ki byohaari jeev. Aatam drishTi kahan likhe, jit dekhe tit peev. Those who write praises of Beloved or those who write about the Truth are but practical and worldly people (they have not experienced it yet). Those who have attained the eyes of soul or self, who have realized the self, can’t write about it. Even if they want to write they can't, what and where they will write? For them it is only Beloved everywhere, all over. 63. Likha-likhi ki hai nahi, dekha-dekhi baat. Dulha-dulhan mil gaye, pheekee paree baraat. This experience is not a matter of written words. No one can describe it. It is a matter of witnessing, a matter of experience. When the groom and bride meet each other, the whole wedding party looses its charm. When the bride and groom meet, nothing else in the world matters for them. The wedding party appeals till the marriage is not happened. The same applies for the spiritual wedding, when a soul meets to its Beloved; everything else is fallen apart, all else loose charm and attraction. But this is a matter of experience, not until one has gone through his own wedding, can he realize that state of absorption. 64. Bharo hoy so reetai, reeto hoy bharaay. Reeto bharo na paahiye, anubhav soi kahaay. What ever is filled up, will one day be empty and what ever is empty can be filled up. This is the normal

behavior of the world. But the experience of true self is something which is neither empty not filled (the self, the God is neither filled with anything nor it is empty at all). 65. Saadhu aisa chaahiye, jaisa soop subhaay. Saar-saar ko gaih rahe, thotha dei uDaay. The true Sadhu should be like the SOOP(Bamboo made stuff which is used by villagers to blow the husk away from the grain). The SOOP blows the husk in wind and keeps the solid grain with it, in similar way a Sadhu or seeker should keep the useful essence of the things, talks and discussions with him and throw the useless, worthless things away. It can also be said that he should keep the attention in virtues and not on faults or sins of others. 66. Augun ko to na gahe, gunahi ko le been. GhaT-ghaT mahanke madup jyo, paramarath le cheenh. Again Kabir says that seeker should pick the virtues from all places and people (learn it) but should not inherit the bad habits. He should be like a butterfly which flies to all places, but carefully it identifies the flowers by its fragrance and takes the honey but keeps itself safe from the thorns and other troublesome distractions. A seeker should pick the spiritual essence and Godliness from all places but should pay no attention to other things. 67. Hansa pay ki kaaDhi le, neer-chheer nirvaar. Aise gahe jo saar ko, so jan utare paar.

Like a swan takes the essence of the milk and leaves the water mixed in it, it has the sense of discrimination, in similar way a seeker should grab the essence and leave the rest. If someone develops this nature, he will definitely cross the illusionary regions. 68. Chheer roop satnaam hai, neer roop vyavahaar. Hans roop koi saadh hai, tat ka chhananhaar. The True Name or Satnaam is like the milk and the visible appearances, behaviors and talks are like the water (mixed together) both of which make the whole. A Sadhu is like a swan who filters essential from nonessential and partakes the elementary essenceSatnaam. 69. SamdrashTi Satguru kiya, deeya avichal gyaan. Janh dekho tanah ek hi, dooja naahi aan. I found the Satguru who is without discrimination (SamdrasTi – a person who sees all equal and makes no discrimination on any base). He has given me unshakable true knowledge. Now where ever I see, I see only The One, there is no place for other or second. 70. SamdrishTi tab jaaniye, sheetal samata hoy. Sab jeevan ki aatma, lakhe ek si hoy. Know that person to be without discrimination who has attained the state where he sees everyone to be equal and of same essence. He sees souls of all creatures to be of same essence and hence makes no judgment or discrimination.

Kabir's Dohe -3 1. Jab lag naata jagat ka, tab lag bhakti na hoy. Naata toDe hari bhaje, bhakt kahaaawe soy. Devotion is possible only when you are detached of worldly relations. Till the attachments remain, true devotion doesn’t happen. A true devotee is who has broken all threads of relations and is devoted to the Lord only. 2. Bhakti bheSh bahu antara, jaise dharani akaas. Bhakti leen Guru charan me, bheSh jagat ki aas. There is a huge difference between Devotion and putting getup of a Sadhu. Devotion is always absorbed in the lotus feet of the Guru, it never cares about the appearance, while those who care about special clothing and appearance, do so only to impress the world, it is not for the Lord but for the world. 3. Dekha-dekhi bhakti ka, kabahu na chaDhasi rang. Bipati paDe yon chhaDasi, jyo kenchuli bhujang. The devotion which is taken up under influence of others or as a fashion doesn’t last. Most of the time people go because someone else has praised about a temple, a Guru or a holy place, it is mass mentality. Such devotion is only skin deep, as soon as any trouble comes, such devotee looses faith in the Lord as a snake looses its skin. 4. Gyan sampuran na bhida, hirada naahi juDaay. Dekha-dekhi bhakti ka, rang nahi Thaharaay.

The true Knowledge is not imparted and it has not gone deep down to your heart. Such a devotion which is under outer influence, doesn’t last long. It doesn’t show the true color of the devotion for long. 5. Jal jyo pyaara maachari, lobhi pyaara daam. Mata pyaara baalaka, bhakt pyaara naam. Like water is so dear to the fish (it is life of the fish), like a greedy person loves his money and a mother is doted to her child, so much a Devotee longs for Naam. 6. Jab lagi bhakti sakaam hai, tab lagi nishfal sev. Kah Kabir wah kyu mile, nihkami nij dev. Till your devotion has any desire with it, your service rendered to the Lord is not fruitful (Dropping all desires do the devotion for the sake of it). Kabir says how you can find your own Lord who is desireless if you have any desires? 7. Bhakti gend chaugaan* ki, bhawe koi le jaay(sort of game). Kah Kabir kachhu bhed nahi, kaha rank kah raay. Kabir says devotion is like a ball thrown in the playground, where there is no restriction of the entry. Anyone can take it who loves it be it a poor or a king. 8. Liv laagi tab jaaniye, chhuTi kabahu nahi jay. Jeevat liv laagi rahe, mooye tahahi samaay. Know that your love for the Lord is true and fruitful when it doesn’t get broken for a second. Till you live,

your attention is fixed in the Lord (Guru, shabad) and when you die, you go and merge in it. 9. Lagi lagan chhuTe nahi, jeebh chonch jari jay. MeeTha kaha angaar me, jaahi chakor chabaay. When your love and devotion is complete, it will not be broken even you suffer like hell. There is no sweetness in burning coals, still CHAKOR(a bird famous in Hindi poetry who is believed to eat burning coals) eats them because it loves it, even it burns its beak and tongue still it doesn’t stop eating it. That is true love and devotion. 10. Sowo to supine milo, jaago to man maanhi. Loyan raata sudhi hari, bichhurat kabahu naahi. If I sleep, I meet you in dreams, if I wake up, you are always in my mind. You remain in my eyes and have taken away my sanity. Now am not separated from you for any time. 11. Tu tu karata tu bhaya, tu me raha samaay. Tujh maanhi man mili raha, ab kahu anat na jay. Calling your name, I became you and now I am merged in you. Now my mind has merged in yours and never goes to any other place. 12. Arab* kharab* lo darab** hai, uday ast lo raaj(measurement of numbers, wealth). Bhakti mahatam na tule, yah sab kaune kaaj. You may have millions or billions of the money and wealth, you may have a kingdom from the east to

west(from where the sun rises and where the sun sets) still it is not comparable to Devotion. These are all worthless in front of Devotion. 13. Andh bhaya sab Dolai, yah nahi kare vichaar. Hari-bhakti jaane bina, booDi mua samsaar. All are wandering like blinds, they don’t ponder to think about it. Without the devotion of the Lord, they all are drawn and dead in the ocean of transitory world. 14. Aur karm sab karm hai, bhakti karm niShkarm. Kahe Kabir pukaari ke, bhakti karo taji dharm. Kabir calls out- “All other actions are but the actions of this world, they will bear fruit in this world. Only the devotion of the Lord is out of the rules of Actions and Reactions (Laws of Karma). Do only devotion to the Lord, which will make you totally free.” 15. Yah to ghar hai prem ka, khaala ka ghar naahi. Sees utaare bhui dhare, tab paiThe ghar maanhi. This is not the house of your aunt where you can go any time any way. This is the home of love, where entry is only possible when you cut your head off and drop it on earth. 16. Sees utaare bhui dhare, taapar raakhe paanv. Das Kabeera yo kahe, aisa hoy to aav. Kabir says – “If you are ready to cut your head off, drop it on the earth and walk over it, you are welcome. You are welcome in the house of love in this manner”.

17. Prem na baaDi upaje, prem na haaT bikaay. Raja paraja jei ruche, sees dei le jay. Love doesn’t grow in the fields nor is it sold in any market. Anyone who is willing to buy it should be ready to pay his head for it and he can take it, be it a king or a poor. There is no discrimination, price is the same. 18. Prem piyaala jo pilaaya, sees dakchhina* dey. Lobhi sees na de sake, naam prem ka ley. The one who offered you the greatest wine of Love, needs the head as return(*Dakhsina – a donation which is given to a religious person for doing any holy ceremony, also to the teachers for the teaching, GuruDakhsina a disciple returning something to Guru for the teaching). The greedy one can’t offer the head still he claims that he loves the Guru, the Lord. 19. Chhinahi chaDhe chhin utare, so to prem na hoy. AghaT prem pinjar base, prem kahawe soy. The love which comes in one moment and goes away in next is not a true love. The Love, which is not lessened anytime, remains always filled in the body (and heart) - is the true love. 20. Sau jojan saajan base, mano hriday manjhaar. KapaT sanehi aangane, jaanu samundar paar. The Beloved lives hundreds of miles away still he is always in the heart. The mean and cunning lovers and relatives live in the same home still know for sure that they are far away as if they live on the other shore of the sea.

21. Yah tat wah tat ek hai, ek praN dui gaat. Apane jiy se jaaniye, mere jiy ki baat. The essence in self and the essence in the others are same like one soul living in two bodies. You will come to know about what lies in my heart by knowing it within your own heart. 22. Preeti jo laagi ghuli gayi, paiThi gayi man maanhi. Rom rom piu-piu kahe, much ki sharadha naahi. The Love captured my being in such a way as if it is melted in me and has entered in my mind (and heart). Now every bit of my body calls out for the Beloved, it doesn’t need help of mouth or tongue. 23. Peeya chahe prem ras, raakha chaahe maan*. Ek myaan me do khaDg, dekha suna na kaan. You want to drink the wine of Love and want to keep your self-identity too, which is not possible. I have never heard two swords being kept in one sheath (keeping self-identity and drinking the wine of love are impossible in the similar way). (Maan is not similar to respect, but it denotes to the rights a Beloved gets when he knows how much his lover loves him. He is so much loved that what ever he will ask, the lover will grant out of the love he has for the Beloved, but still all things granted in such a way are not a substitute of Love) 24. Kabira pyala prem ka, antar liya lagaay. Rom-rom me rami raha, aur amal kya khaay.

Kabir is drunk with the wine of Love till his innermost core (heart). The effect of the drug is spread all over the being, each and every bit of him is saturated with it, what else drug can anyone have (to be in drunken state). 25. Kabir ham guru-ras piya, baaki rahi na chhak. Paaka kalash kumhaar ka, bahuri na chaDhai chaak. Kabir says - I have tasted the wine of my Master’s Love so much that no thirst is left within me. Now this pot is baked up totally, now I will not have to come to Potter’s machine (to be mended again). The body is said to be made of clay and the creator brings us into this world again and again in new forms and shapes until we are baked in the true knowledge, our inner is illuminated with Divine light and our consciousness is fully awaken. It is similar like a potter makes pots but if for any reason the pot is broken in unbaked state, he again makes new pot out of the clay. But if the pot is broken after baking, the clay is no more in a state to be molded. So the potter throws them away. Similarly when a person is baked in true knowledge and fully awakened, he will not have to come in this world again. 26. Rata maata naam ka, peeya prem aghaay. Matawaala deedar ka, mange mukti balaay. I am drunk and saturated with the Name. I have drunk the love to the state that I need not anything. I am madly looking for a glimpse of you, who cares to ask about being free (Mukti, Nirvana)? 27. Milana jag me kaThin hai, mili bidhuDo jani koy. BichhuDe saajan tehi mile, jin maathe mani hoy.

This is very difficult to meet in this world (to a Guru), please don’t be separated after meeting him. Once you are separated, it is difficult to find him again. Only those lucky people find him after loosing once, who has gems (the mythical gem on the head of viper) on their head.(in sense of special spiritual gift). 28. Naino ki kari koThari, putali palang bichhaay. Palakon ki chik daari ke, piy ko liyaa rijhaay. I made the room of my eyes and bed of my pupils. I put down the curtains of my eyelids (so no one can see us) and thus pleased my Beloved (in my love). The above is the beautiful way to illustrate how to sit in meditation. 29. Jab lagi marne se Dare, tab lagi premi naahi. BaDi door hai prem-ghar, samajhi lehu man maanhi. Till you are afraid of dieing, you are not a true lover(of divine). You know for sure and make your mind accordingly that the house of love is too far(and you will have to cross so many obstacles). 30. Hari se tu jani het kar, kar harijan se het. Mal-muluk hari det hai, harijan hari hi det. It is better to be friends with Godmen then to be friends with GOD himself. GOD provides all things you may need but the GODmen are so great they will grant you GOD himself. 31. Kaha bhayo tan beechuDe, doori base je paas. Naina hi antar para, praN tumaare paas.

What if my body is separated from you? The One, who is far from me, resides with me. Only he is beyond the range of my physical eyesights, but my life(heart and soul) is always with you. 32. Jal me base kamodini*, chanda base akaas. Jo hai jako bhawata, so taai ke paas. The Lily lives in the water and the moon is high in the sky, yet the Lily blossoms only after seeing the moon. The ones, whom we love, always remain with us (in love, in spirit and soul). (*Kamodini or Lily flower is believed to blossom only in moonlight and it fades in the sunlight). 33. Preetam ko patiyan likhun, jo kahu hoy bides. Tan me, man me, nain me, tako kaha sandes. I would write love letters to my beloved if he was in some foreign land (far from my place). He is in my body, in my mind, in my eyes….where shall I send those messages of love? 34. Kasat kasauTi jo Tike, tako shabad sunaay. Soi hamara bans hai, kahe Kabir samujhaay. I test them (my disciples) and who ever is passed through my tests; I grant them the divine sound (Shabad, Love). Kabir says - Only those belong to my family(who have passed the test). 35. Sukh me sumiran na kiya, dukh me kiya yaad. Kahe Kabir ta das ki, kaun sune fariyaad.

You didn’t remember him in the good days and you are praying to him when facing troubles and sorrows. Kabir says who will hear the prayers of such a servant? 36. Sumiran ki sudhi yo karo, jaise kaami kaam. Ek palak bisare nahi, nis din aaTho Jaam. Put your mind and heart in Simaran (remembrance of GOD) like a lustful person remains absorbed in lustful thoughts. Don’t forget for even one moment, be it day or night. Put yourself in simaran for 24 hours. 37. Simaran so man laaiye, jaise naad kurang. Kah Kabir bisare nahi, praan taje tehi sang. Put your mind in Simaran like a deer hears the sounds attentively and runs towards it (the sound made by hunters, similar to a mating partner calling out). It doesn’t fear for life and he is so much absorbed in it, he looses his life yet his attention doesn’t wander outside. 38. Simaran surati lagaay kar, mukh se kachhu na bol. Bahar ka paT band kar, antar ka paT khol. Put your attention in Simran and don’t speak from mouth (do the simaran silently). Close all outer doors and open the inner door (the technique of meditation via simaran and concentration at eye center). 39. Mala ferat jug bhaya, miTa na man ka pher. Kar ka manaka Daari de, man ka manaka pher. You kept doing simaran on beeds for yugas; still your wandering has not come to an end. I say to you – drop

the beeds in your hand and start remembering him in mind. Put your mind in simaran so it will not let you wander anymore. 40. Kabira maala manahi ki, aur samsari bhekh. Maala phere hari mile, gale rahanT ke dekh. Kabir says the beeds of remembrance are in your mind, any outwardly simaran or remembrance is for the sake of world only (showing to the world that I am such a great devotee). If by rosary beeds a person could find the Lord, why a RAHANT (two buckets together to bring the water out from the well, they keep coming and going inside) would not be granted it? It is doing the same exercise all the time. 41. Kabira maala kaaTh ki, bahut jatan ka pher. Maala swaas usaas ki, jaame ganTh na mer. Kabir says - the rosary made of wood would cause you lots of efforts and work. Do the simaran on the rosary of breaths going in and out; it doesn’t have any complexity or ties. 42. Tan thir, man thir, bachan thir, surat nirat thir hoy. Kah Kabir is palak ko, kalap na paawe koy. Kabir says – this state is very difficult to achieve, one may not achieve it even for yugas (kalp-four yugas). When your body becomes still, your mind is still, speech still, even surati (soul’s seeing faculty) and nirati (soul’s hearing faculty) are also still (then you know). 43. Jaap mare, ajapa mare, anahad hu mari jay.

Surat samaani shabad me, taahi kal nahi khaay. State of jaap is subject to death, ajapa(ceaseless remembrance without tongue) and anahad (regions of unstuck melody) are also subject to destruction, but the attention or soul which is absorbed in the (true) shabd or sound, will not be a prey of Kaal. 44. Kabir chhudha hai kookari, karat bhajan me bhang. Yako Tukara Daari ke, sumiran karo nisank. Kabir says- This hunger is like a bitch which will keep barking and disturbing your bhajan practice. It is better to give a piece of bread and make it silent thus do your simaran and bhajan without any disturbance (Kabir advises not to go to extremes and give trouble to your bodily needs otherwise it will disturb your devotion and practice). 45. Tu tu karata tu bhaya, mujhme rahi na hu. Wari tere naam par, jit dekhun tit tu. Remembering and calling you, gradually I became you, now there is no me within me. I am sacrificed upon your name, now where ever I see, I see you only. 46. Kabira kya main chintahu, mum chinte kya hoy. Meri chinta Hari Karen, chinta mohi na koy. Kabir says – what is there for me to worry? Nothing can happen by me even if I worry. My Lord always takes care of me, he worries for me, and I need not to think (for my needs). 47. Sadhu gaanTh na bandhai, udar samaata ley.

Aage paachhe Hari khaDe, jab mane tab dey. A true sadhu doesn’t accumulate anything; he only takes as per his appetite at any given time. The Lord himself is standing by his side, whenever he needs anything; he asks to the Lord and is granted for sure. 48. Karam Karima likhi raha, sab kuchh likha na hoy. Maasa ghaTe na til baDhe, jo sir phoDe koy. Your all actions are being written (recorded) by the Lord. Whatever happens, is already destined. Not even a MASA(smallest unit one can measure) of it can be lessened or equal to til(sesame seed) can be added on. We are going through all what is destined for us. Even we bang our head; still it will not be changed. 49. Saai itana deejiye, jaame kutum samaay. Main bhi bhookha na rahu, saadhu na bhookha jay. I pray to the Lord, give me as much so I can carry on my responsibilities towards my family, I wouldn’t remain hungry and I can serve the Sadhus who come to my place. I need not more than that. 50. Gaaya jin paaya nahi, ungaaye te doori. Jin gaaya vishwas gahi, take sada hazoori. Those couldn’t find him who kept on singing his praises, and he is far away from them who don’t even bother to think or sing about him. But those who sing his praises with firm faith in him, he is always at service of them. 51. Birhin dey sandesara, suno hamaare peev.

Jal bin machchhi kyu jiye, panee me ka jeev. The bride, who is far away from the groom, sends the message to him. She says – listen to me o my Beloved. How can I live without you, you know well a fish can’t live without the water. 52. Ankhiya to jhaai pari, panth nihaar-nihaar. Jeehariya chhala para, naam pukaar-pukaar. My eyes are darkened looking on your way (on which you will come). My tongue is burnt calling out your name (still you didn’t come). 53. Nainan to jhar laaiya, rahanT bahe nis-bas. Papiha jyo piu-piu raTe, piya-milan ki aas. My eyes have become like the two buckets of the RAHANT (buckets to draw water from the well), they keep dropping tears day and night. Like the rain bird keeps calling piu-piu (so do I), I have only hope to meet you. 54. Bahut dinan ki jovati, raTat tumhara naam. Jiy tarase tujh milan ko, man naahi bisaraam. I am waiting for you for so long time, I keep calling you name. My heart is thirsty to meet you and I don’t find rest and solace anytime. 55. Birah bhuwangam tan Danrsa, mantra na laage koy. Raam biyogi na jive, jive to baaur hoy.

The poisonous snake of separation has bitten my body, now no mantra (to draw the effects of poison) works for me. Kabir says- Whoever are separated from Ram (the Lord), they can’t live more. If they live on (and their separation has not come to an end) they are bound to go insane. 56. Birah KamanDal kar liye, bairaagi do nain. Maange daras madhookari, chhake rahe din-rain. I have taken kamadal (the pot Sadhus keep with them) of Birah(separation), my eyes have become renunciates. They ask for the wine of your glimpse only, so they can remain forever drunk. 57. Mans gaya pinjar raha, taakan laage kaag. Saheb ajahu na aaya, mand hamaare bhaag. The flesh has gone away (from by body), only the Skelton remains. The crows have started looking out for me (I seem like a dead or going to die soon, they would feed upon me). (My life is coming to an end) My Lord has yet not come, how unlucky I am!! 58. Ankhiya prem basaaiya, jan jaane dukhraay. Naam sanehi kaarane, ro-ro raat gawaay. I have done makeup of my eyes with Love (it is always red and dark due to sleeplessness and weeping), but people think I have got some infection. They don’t know for the sake of his name (Love, Shabd), I am spending nights crying. 59. Birahin oodi laakaDi, sapache aur dhudhuaay. ChhooT paro yo birah se, jo sagaro jari jay.

The lonely bride (separated from the groom) is like wet woods put in fire. It burns so slow, it only gives out smoke. There is no rescue, as it will not burn soon because of wetness. It can be saved from this (immeasurable pain of seperation) when it is burnt fully and completely. 60. Parabat-parabat main firun, nain gawaaya roy. Wah booTi paaun nahi, jaate jeevan hoy. I have been wandering through mountains in search of the cure for me. I have lost my eyes crying out. Alas, I couldn’t find the herb which could cure me from this pain and grant me life (Probably Kabir indicates here about his fruitless search for a Spiritual Guide). 61. Sabahi taruwar jaaike, sab phal leenho cheekh. Firi-firi mangat Kabir hai, darasan hi ki bhikh. I went to all trees and tasted all fruits (all are worthless). Kabir begs for the darashan again and again (only this is worthy to ask). Kabir indicates about the soul’s quest for the worldly things and about the spiritual masters and practices which all turn to be fruitless before it finally finds the place at his Guru/Lord’s feet. 62. Piy bin jiy tarasat rahe, pal-pal birah sataay. Rain-diwas mohi kal nahi, sisaki-sisaki jiy jay. My heart aches without my Beloved; this separation is torturing me all the time. I can’t find peace or rest in night or day without him. I am dieing weeping and moaning.

63. Saai sewat jal gayi, maans na rahiya deh. Saai jab lagi seiho, yah tan hoy na kheh. I am burnt serving my Lord, now flesh is not remained in my body (The burning denotes to holy fire through which a soul crosses to higher regions, the more it is advanced, the more it is purified in this fire).But what a strange paradox it is; till you serve the Lord, your body can’t turn to dust (he will save you). 64. Biraha biraha mat kaho, biraha hai sultaan. Ja ghaT birah na sanchare, so ghaT jaan masaan. Don’t curse the pangs of separation; the pain of separation is the king of kings. Those in whose body it has not taken place, are like a graveyard (they are dead even they are taking breaths). Only the feeling of love and separation makes one really alive. 65. Dekhat-dekhat din gaya, nis bhi dekhat jay. Birahin piy paawe nahi, kewal jiy ghabaraay. The day is gone waiting for you and the night is also coming to end (the life is coming to an end) still the lonely bride has not found her groom. Her heart is restless and nervous. 66. So din kaisa hoyega, Guru gahenge baanhi. Apana kar baiThawahi, charan-kawal ki chanhi. When the day will come when my Guru will hold my arms and make me his own. He will let me sit down and have rest at his lotus feet (waiting for the day).I am just anticipating how it will be like.

67. Jo jan birahi naam ke, sada magan man maanhi. Jyo darapan ki sundari, kinahu pakaDi naahi. Those who are lovers of naam, always remain absorbed in their own (contemplation). They will appear to you like normal people but they are far beyond your reach. It is similar to a beautiful maiden which appears in a mirror. You can see and feel but you can’t get hold of her. (Ramkrishna about such people – by looking at them you can sense that the bird is hatching eggs.) 68. Tu mati jane beesarun, preet ghaTe mum chit. Maru to tum sumirat maru, jeevat simarun nit. My beloved, you don’t assume that I will forget you for a moment and the Love for you will lessen a little in my heart. I will die remembering you and I will continue calling you while I am alive. 69. Birah baan jin laagiya, auShadhi lage na taahi. Sisaki-sisaki mari-mari jiye, uThe karaahi-karaahi. Those who are pierced by the arrow of separation are incurable by any medicine. They keep crying and moaning, they die many times in a day and when they get the strength to get up, still they are crying out with pain. 70. Birah agini tan man jala, laagi raha tat jeev. Kai wa jaane birahini, kai jin bhenTa peev. My body and mind is burnt in the fire of separation, now my soul is merged with the essence (the reality, the Lord). This can be known only to them who are

suffering through this separation or the one who has merged with the Beloved (after going through this burning). 71. Surati karo mere saaiya, ham hain bhav-jal maanhi. Aape hi bahi jaayenge, jo nahi pakaDo baanhi. I pray to you O my Lord, pay attention to my condition. I am in the middle of this transitory world, I am getting drawn. If you don’t hold my arms tight, I will get drawn in this ocean of illusionary world. 72. Kya mukh le binati karun, laaj aawat hai mohi. Tum dekhat augun karo, kaise bhaaun tohi. How can I pray to you my Lord, I am not worthy. I feel so much ashamed. I perform so many misdeeds in front of you, how can I have your favor (of love and grace). 73. Main aparaadhi janam ka, nakh-shikh bhara vikar. Tum data dukh-bhanjana, meri karo samhaar. I am a sinner of lifetimes; my whole body – from toe to head - is filled with filth. You are such a great giver, the killer of all sufferings, pray you bring me also in right shape (samhaar - care with concern). 74. Augun mere bapji, bakhsho garib newaaj. Jo main poot kapoot hun, tau pita ko laaj. You are the savior of the poor and helpless O my dear father; please forgive my sins and misdeeds. Even if I am a son who is a sinner and has gone astray, still a

father will feel bad and ashamed for the son’s deeds as he is father and loves the son. 75. Augun kiye to bahu kiye, karat na maanee haar. Bhaawe banda bakshiye, bhawe garadan maar. When I committed so many mistakes and sins, then I didn’t feel any wrong doing it, I felt proud of it. Now I am at your mercy, if you like forgiving me, please do forgive. If you like punishing me and cutting my throat please do so. 76. Antaryaami ek tum, tum aatam ke adhaar. Jo tum chhoDo haath to, kaun utaare paar. You are the knower of what lies in our hearts; you are the sustainer and supporter of our souls. If you loose your grip on our arms, who else can save us from this place and take us to the other shore? Kabir prays the Lord not to let him go out of his own hands. 77. Mera man jo tohi so, tera man kahi aur. Kah Kabir kaise nibhe, ek chitt dui Thaur. The above sounds like a version of Guru on behalf of the Lord. Kabir says – I seek you, my heart is attached to you and you seek something else, your heart runs towards other things. How the relationship will work if one mind wanders to two different places? It should be directed one-pointed towards the Beloved. 78. Mera mujh me kuchh nahi, jo kuchh hai so tor. Tera tujhko saumpate, kya laagat hai mor.

There is nothing in me which is mine; it all belongs to you. Now I submit all your stuff to you, what is there for me to loose? 79. Ut te koi na bahura, jaase puchhun dhaay. It te sab hi jaat hai, bhaar ladaay-ladaay. None has returned for that place (beyond, after death) whom I could run and ask (about how is it). All are going from this place (to that place) loading burdens (of sins) on the head. 80. Mariye to mari jaaiye, chhuTi pare janjaar. Aisa marana ko mare, din me sau-sau baar. If you want to die, die once and forever so all problem and conflicts are gone. Who would welcome to die daily hundreds of times again and again? 81. Heera tahan na kholiye, janh khoti hai haat. Kasi kari bandho gaanthari, uthi kar chaalo baat. Don’t open your treasure of gems where the market is fake and full of cheaters. Tie it hard in your cloth and walk along your own way. (Kabir indicates not to talk, urge or show the treasure of Naam to those who don’t understand it’s worth and will not value it). 82. Heera paaya parakhi ke, ghan me deeya aan. ChoT sahi, phooTa nahi, tab paya pahacaan. I opted for the diamond after testing it. I put it under hammers (to test it). It didn’t get broken after so much beats, then I realized it was a real diamond. (Diamond is the Naam; the hammerings are the sufferings of the world. When a person gets treasure of Naam by a true

Satguru, he gets the strength to go through all sufferings life may bring and all tests the Lord may put in his way.) 83. Chandan gaya bidesare, sab koi kahe palas. Jyo-jyo chulhe jhonkiya, tyo-tyo adhaki baas. The Sandalwood was sent to the foreign land where no one could really understand its value. They thought it to be normal wood and put it into fire. But when it started burning, people knew the difference as it was throwing so sweet fragrance. (A Saint’s virtues are not known to normal people, but they provide their love and mercy towards the people who bring troubles to him in their ignorance. By these virtues a Saint can be recognized.) 84. Heera para bajaar me, raha chhaar lapaTaay. Bahutak moorakh chali gaye, paarakhi liya uThaay. A diamond was lying down in the marketplace wrapped in ashes. So many ignorants went by; none could recognize its true worth. When gems trader came by, he recognized it and picked it up (he will polish it and make it worth of lacs). Above denotes to the Satguru’s capacity to recognize the devotees among people. A devotee may be in rags or may be a king. Only a lover of the Lord has this inner vision to see their true place. 85. Aisa koi na mila, hamko de updes. Bhavsaagar me Doobta, kar gahi kaaDhe kes. I could not find anyone who could give me the true knowledge. I am drowning in this deep ocean of transitory world. I wish I could find someone who could hold my hands and hairs and take me out of it.

86. Sarpai doodh pilaaiye, soi bish hwe jaay. Aisa koi na milaa, aape hi bish khaay. If you offer milk to a snake, it can do nothing but turn the milk into poison. That is its nature. I couldn’t find anyone who could eat the poison and digest it*. The above denotes the high level spiritual energy Saints have when they wash and clean our sins. Literally they transmit it to themselves and digest it, they do suffer in this process but they don’t let the poison of our sins overtake their own self. Very rare devotees have this capacity to do this. The symbol of Lord Shiva drinking the poison denotes this process. 87. Satt naam kadua lage, meetha laage daam. Duvidha me dono gaye, maaya mili na raam. The above denotes to the satsangis who are initiated. Kabir says the True Name sounds bitter to you and the material wealth and possessions appear very sweet. You are constantly under conflict of whether to go for wealth accumulation or Nam bhajan. In this conflict, both are inaccessible – neither you could fulfill your worldly desires nor you could find the Lord. Kabir indicates that if you do something- do it wholeheartedly. If your commitment and attention is divided, you will not achieve anything. 88. Karani bin kathani kathe, agyaani din-raat. Kookar jyo bhookat phire, suni-sunaai baat. Kabir says – the Ignorants keep preaching about the Lord, about the Truth without practicing it themselves. It is just like the dogs keep barking without knowing

anything, so they keep on speaking what they hear from others (or what they read). 89. DhaDhas lakhu marjeev ko, dhansi ke paiThi pataal. Jeev aTak mane nahi, gahi lai nikaryo laal. See and praise the patience and courage of the devotee who dies while living. He dives deep down in his own self (paataal- the lokas which are located below the earth, denotes to the unknown territories). He doesn’t stop at any obstacles and dives deep down and brings priceless gems out it. 90. Paaya kahe te baaware, khoya kae te koor. Paaya khoya kuchh nahi, jyo ka tyo bharpoor. Whoever says that I have found it; is insane person and if someone says that he has lost it is being cruel (to himself, he doesn’t know about the treasure). There is noting to be found and nothing to loose. It is filled fully as it was and as it will always be. 91. Gagan damama baajiya, paDat nishaane ghaav. Khet pukaare surama, ab laDne ka daav. Now the war drum is beating in the sky, the sound strikes at the target and wounds it (the devotees are the target and their restlessness is the wound). Now the battle field is calling out for the warriors- come, this is time to fight. *Denotes to a stage in spiritual journey where the sound of drum is heard. At this place the soul becomes so much restless to run to the Lord, it is always like at the edge.

92. Soora soi saraahiye, lade dhani ke het. Purja-purja hoi rahe, tau na chhaDe khet. That warrior is really appraised who fights for the Master (and not for his own self). His body parts are cut into pieces still he doesn’t leave the battleground and continues fighting. 93. Soora soi saraahiye, ang na pahire loh. Jujhe sab band kholike, chhanDe tan ka moh. That warrior is really appraised who doesn’t wear a shield on his body. He drops all his safety covers and stands open in the battleground. He has lost any love for his body (and self) and fights (for the master). Above denotes to drop all safety measures, filters and cautions one takes in devotion. If a person drops all security measures (in this world and beyond too) and stands naked only for the Master, the Master bestows his grace upon such devotee. 94. Kabira seep samundra ki, rate piyaas-piyaas. Aur boond ko na gahe, swaati boond ki aas. Kabir says – the seashell lives in the ocean of water still it doesn’t take drink water of it. It keeps crying for the water, but it will not take any other water. It’s only hope is the pure rain drops (of SWATI Nakshatra). The devotee should also not compromise and settle for anything else other than the love of the Lord. 95. Papiha ka pran dekhkar, dheeraj rahe na ranch. Marate dam jal me paDa, tau na bori chanch.

I couldn’t keep patience when I saw the dedication and commitment of the rainbird. It calls out for the pure rain water and doesn’t drink any other. Its dedication and commitment is so complete, even if is dying thirsty and fell down in the water pool, still it didn’t put its beaks in the water (didn’t opt to drink even died thirsty). 96. Patibarata pati ko bhaje, pati par dhar vishwas. Aan disa chitawe nahi, sada peev ki aas. The committed wife praises to her husband only, she keeps firm faith in her husband (he will do the best for her). She doesn’t see anyone else but always hopes from her husband. (The same faith, trust is needed in the spiritual path. If we must hope something, we should do it from the Guru/Lord only). 97. Jo yah ek na jaaniya, bahu jaane ka hoy. Eke te sab hot hai, sab te ek na hoy. If you didn’t know the One, what is the use of knowing so much and so many (things in the world)? Everything happens by the One and the special One is not dependent on anything other than itself. 98. Sab aye us ek se, Daar paat phal phool. Kabira pachha kya raha, gai pakari jab mool. Everything in the universe has come out of the Onethe branches, the leaves, the fruits and the flowers (from the One-the root). Kabir says what is left behind when I have grabbed the root of all-the One? 99. Ab to aisi hwe pari, man ati nirmal keenh.

Marne ka Dar chhaDi ke, haath sinhora leenh. Now it has happened that I have cleansed my mind pure. I have dropped the fear of death and have taken the SINHORA (the small box of the red powder, married woman put on her head, symbol of being burnt with her husband).I am ready to die with my Beloved. 100. Satee bichaari sat kiya, kaanTo sej bichhay. Lai sooti piy aapana, chahu dis agini lagaay. The Sati* contemplated and followed the truthful way. She made a bed of thorns and slept on it putting fire all around. Symbol of being sati- a ritual in which a woman would burn alive with her husband, because there is no charm, no life without her husband. She even wouldn’t consider little children, but would die on the same pyre. Here denotes to a devotee when he contemplates on the Beloved and even the road to him is full of dangers and pain, he doesn’t turn his ways away. He keeps the Beloved and burns the rest all around him (Security, Comfort, low tendencies).