Monday, August 8, 2011

Kabir Ke Pad -1

1. Sadho dhokha kaaso kahiye.
Gun me nirgun, nirgun me gun, baaT chaaDi kyu bahiye.
Ajar amar kathe sab koi, alakh na kathana jaai.
Naati saroop varan nahi jaake, ghaTi-ghaTi rahyo samaai.
PyanD brahmanD chaaDi je kathiye, kahe Kabir Hari soi.
Ved kahe sargun ke aage, nirgun ka bisaraam.
Sargun nirgun tajahu sohaagin, dekh sabahi nij dhaam.
Dukh sukh wahan kachhu nahi vyaape, darasan aaTho jam.
Noore Odhan, noore Daasan, noore ka sirahaan.
Kahe Kabir suno bhaai saadho, Satguru noor tamaam.
Whom shall I speak this deceiving stuff O Sadhus. It is the formless residing in various forms and virtues and forms and virtues in the formless, why then abandon the right path and go astray? Kabir here indicates the nature of duality and that everything came out of the One and that One is the meeting point of all-good and bad, Saint and Sinner, Form and Formless- nothing is spared by him, he is the sustainer of all. Till we think and divide things, we can’t see total reality.
Kabir says – they all say he is the immortal and indestructible, but how can the unfathomable be described in words? He doesn’t have any form or color yet he is penetrating in all things, all beings. When you see and speak beyond the PinD(Individual Being) and BrahmanD(universal Being), then only his true being can be perceived. Vedas and Holy Scriptures say that beyond the Forms is the region of Formless, but Kabir says unto you – O dear bride of the Lord, abandon the thoughts of Form or Formless and recognize your true place. At that place neither pain nor misery resides nor any happiness and pleasure. There you see the divine 24 hours all the time. There you wear the light, you sleep on light and the light is your pillow. It is all light, light of your true Master.(at the end, it is shown to the disciple that GOD and Guru are but one and it is all his playfulness – Light and Sound at the root).
2. Avadhu aisa gyaan vichaar.
Bhere chaDe su adhadhar Doobe, niraadhaar bhaye paar.
UpaT chale su nagari pahoote, baaT chale se looTe.
Ek jebaDi sab lapaTaane, ke baandhe, ke chooTe.
Mandir paisi chahu disi bheeje, baahari rahe te sookha.
Sari mare te sadaa sukhaare, anmaare te dookha.
Bin nainan ke sab jag dekhe, lochan achhate andhaa.
Kahe Kabir kachu samujhi pari hai, yah jag dekhya andha.
Kabir says - O Avadhu, think of this understanding. Those who took a boat were drawn (in this journey) and those who went ahead without any support have crossed the ocean. Those who abandoned the royal path have reached their own city and those who started their journey on the highway, are robbed in midway. This is the same chain by which all are tied up, whom can I say free and who would be called chained? Those who entered in the temple are drenched from all sides and those who stood outside are dry and thirsty. Those who have killed the mind are always at peace. But those who are not able to kill it, are always unhappy and suffering. Without eyes (these eyes) you see everything and you may be blind even when you are having these eyes. Kabir says – I am so surprised to see that whole the world is blind (without inner eyes, without the light of GOD).
In the above pad which is addressed to Avadhu, Kabir keeps a puzzle. Ordinarily a boat only can take you to the other shore and on the highway you are safe. But in the illusionary world of Maya it is opposite. Till you try to secure yourself by supports you can’t cross. You have to abandon all supports so the existence can show you the way and you can learn to swim. Support is provided but by the Lord. Our own supports are not going to help. So first thing is to surrender helplessly, without any support. The royal road is the road which is taken up by all people, so it is a mass mentality road. But in spiritual quest everyone has to walk his own path and this is abandoning the royal path and going to unknown ways. By transcending unknown one reaches his own true home. It is the same chain of own mind which makes everyone think that their way is the right one and they are all tied up. Those who have entered in the temple of their own being are drenched by his grace showering all over. But those who stand outside remain dry and thirsty. The mind is real trouble who doubts everything. Only when mind comes under control we can be happy. Those who have opened their inner vision are able to see without eyes and there are people who have eyes still they are blind. Kabir asks the Avadhu –“Did you understand? This whole world seems blind to me".
3. Dagmag chhaDi de man baura.
Ab to jare mare bani aawe, leenho haath sinhora.
Hoi nisank magan hwe naacho, lohb moh bhram chaaDo.
Sooro kaha maran te Darape, satee na sanche bhaaDo.
Lok ved kul ki marajaada, ihe gale me phaansi.
Aadha chali kar paachha phiriho, hoi hain jag me haansi.
Kah samsaar sakal hai mailaa, Ram kahe te soocha.
Kahe Kabir naav nahi chaaDo, girat parat chaDi unchaa.
O my mad mind, now stop wavering. Now it is high time to burn and die, now I have taken the SINHORA* in my hand.**
*(small pot in which Indian married woman keeps sindoor- a symbol of her love and dedication towards her husband) **(refers to the time when a woman gets ready to die with her husband after his death to accompany him in higher life).
Kabir indicates his dedication and commitment towards his Beloved and that mind must die before he could proceed further in his inner journey). Kabir says- now there is nothing to fear, all fears and worries are coming to an end with you, now is the time to celebrate. Sing and dance madly. Drop the habit of greed, attachment and illusions. A warrior never hesitates in sacrificing his head and a Sati would never decorate the body (to please anyone else). Both are ready to live and die for their Lord only.
People always laugh at them who walk on spiritual path. Sometimes the society norms and family restrictions are so high that they have to cross over it. Kabir says that if you keep thinking of prestige, society and family name and fame, they will become chains around your neck. Drop all of them. If you walk half way and return, people will make more fun of you, it is a real shame. I say to you, this world is a big place of filth and dirt, only those are pure who meditate upon Ram. Kabir says don’t leave the boat of Name; you will sure reach to the true place anyhow anyway.
4. Chalan chalan sab koi kahat hai.
Na jaane baikunTh kahan hai.
Jojan ek pramiti nahi jaane.
Baatan hi baikunTh bakhaane.
Jab lagi hai baikunTh ki aasa.
Tab lagi nahi Hari charan nivaasa.
Kahe sune kaise patiaiye.
Jab lag tahan aap nahi jaiye.
Kahe Kabir yahu kahiye kaahi.
Sadhu sangat baikunTh yahan hi.
Everyone speaks to travel (to the heavens) but who could tell us where this heaven is? Those people who don’t even know to measure YOJAN(a measurement unit for distance) here on the earth they also speak and describe about how far and how beautifully designed the heaven is!! Kabir says – I say to you my friends, till you hope for the heaven, you will not find place at the Lord’s lotus feet. How could you believe by speaking and hearing how it is till you don’t reach there by yourself? Kabir says whom should I tell this (who will believe me) that the heaven is right here right now in the company of true saints.
5. Re yaame kyat tera kya mera.
Laaj na marahi kahat ghar mera.
Chaari pahar nishi bhoraa, jaise taravar pankh basera.
Jaise baniye haaT pasaara, sab jag kaaso sirajanhaara.
Ye le jaare, ve le gaaDe, in dukhini dou ghar chhaDe.
Kahat Kabir sunahu re Loi.
Ham tum binasi rahega soi.
What is there in saying mine and yours? Don’t you feel ashamed when you say that this house is mine? This stay (in this world) is just like the birds taking shelter on a tree in night hours and flying away when the dawn arrives. Like a trader spreads all his trading goods in the daytime and in evening he winds up all of them, similarly the Creator has spread out this vast creation of universe(s) which he will wind up in night. When we die, some are burnt and some are buried. In this way they all leave this house (temporary). Kabir says – O Loi, listen to me. I and you all will die. Whatever will remain after that that is the real thing.
6. Man tu paar utari kah jaiho.
Aage panthi panth na koi, kooch-mukaam na paiho.
Nahi tanh neer, naav nahi khevaT, na gun khenchanhaara.
Dharati-gagan-kalp kachhu naahi, na kachhu vaar na paara.
Nahi tan nahi man, nahi apanapau, sunn me suddh na paiho.
Baliwaan hoy paiTho ghaT me, waahi Thaure paiho.
Barahi baar vichaar dekh man, ant kahu mat jaiho.
Kahe Kabir sab chhaDi kalpana, jyo-ke-tyo Thaharaiho.
O my wandering mind, what do you plan? Where will you go to the other shore? There neither is the path not the traveler; you will not find even a narrow path or destination. There neither is water nor any boat or boatman. There is no rope to pull the boat either. There neither earth nor sky or time remains. There is no limit or unlimited. There neither body or mind exists nor is self existent. You will not find anything (suddh – remembrance, memory) in that great void. You just be courageous and sit within your very own being you will find the real place there itself. You think it over again and again but at last you are not going to go anywhere. Kabir says – stop all kind of imaginations. Just stop where ever and in which condition you are. The way lies there.
7. Jyu man mera tujh so, yo je tera hoi.
Tata loha yo mile, sandhi na lakhai koi.
Kabit jako khojate, paayo soi thaur.
Soi phiri ke tu bhaya jaako kahata aur.
Maare bahut pukaariya, peer pukaare aur.
Lagi choT maramm ki, rahyo Kabira thaur.
Kabir as a Guru says – Like my mind is overflowing with love for you, only if your mind also could become like this. At that moment both would get sealed like two hot irons join together. Not even a join can be seen, both have become one. Kabir says what I was seeking for, I got that place. The thing you considered the other (the Lord, Ram, Guru) has become you. So many people cry out in pain and suffering, but a true PEER (Saint) cries out in a different way. He cries out of his love and not of pain and suffering. The love has struck in his very core of the heart and Kabir has found the real place.
8. Saai se lagan kaThin hai bhaai.
Jaise papiha pyasa boond ka, piya-piya raT laai.
Pyaase pran taDape din-raati, aur neer na bhaai.
Jaisa miraga shabd-sanehi, shabd sunan ko jaai.
Shabd sune aur prandaan de, taniko naahi Daraai.
Jaise satee chaDi sat upar, piya ki raah man bhaai.
Paawak dekhi Dare wah naahi, hansi baithi sada maai.
ChoDo tan apane ki aasa, nirbhay hwe gun gaai.
Kahe Kabir suno bhai saadho, nahi ta janm nasaai.
The love and devotion to the Lord is the most difficult thing o brother. It is similar to the rain bird who keeps calling PIU-PIU for rain water. Its life is at stake crying out in thirst but it doesn’t drink water from the other sources. Like the deer who loves the music played by the hunter runs towards the source of the music. It listens to the music so attentively that it doesn’t see the trap and without any fear, it gives it s life for the music. Like a dedicated wife loves to go with her husband even in the final journey and she sits on the pyre with her dead husband. She doesn’t fear a bit by seeing fire around her but laughs and goes joyously. In similar way if you don’t fear for your body and sing his praises fearlessly then only you are doing true devotion to the Lord. Otherwise think this life as a waste.
9. Loka jaani na bhoolau bhaai.
Khaalik khalak, khalak me khaalik,sab ghaT rahyo samaai.
Alah eke noor upajaaya, taaki kaisi ninda.
Ta noore te sab jag keeya, kaun bhala, kaun manda.
Ta alah ki gati nahi jaani, Guru guD deewa meeTha.
Kahe Kabir main poora paaya, sab ghaT sahib deeTha.
Don’t be deceived my brothers by seeing this world as it seems. The creator is in the creation and the creation is in the creator. He himself is residing in every form. The Lord has made all of them by the same light, how can we criticize them after all? All is born out of the same light, who is good and who is bad then? No one knows the real play of the Lord. My Guru gave me the sweet secret of the Lord. Now I say with true knowledge that I have found the WHOLE and not part or pieces. I see my Lord in each and everything.
10. Man laago mero yaar faqiri me.
Jo sukh paayo naam bhajan me, so sukh naahi ameeri me.
Bhala-bura sabki sun leeje, kar gujaraan ameeri me.
Prem-nagar me rahani hamaari, bhali bani aai saboori me.
Haath me koori, bagal me sonTa, charo disi jageeri me.
Aakhir yah tan khaq milega, kaha phirat magaroori me.
Kahe Kabir suno bhai saadho, sahib mile saboori me.
My mind and heart enjoys in simple way of living. I have found such a great joy in Nam –bhajan that could not be found in worldly riches. I have experienced it and I say to you- listen to all whatever good or bad they speak to you. Don’t react on them. Don’t be proud on hearing any good about you, don’t feel hurt or react if someone criticizes you. Live in your own richness. I live in the land of love and my contentment has taught me great lessons. When I take a bowl and a stick ( as a faqir), I see all four directions are my own property. At last this body will turn to dust, why you wander being so much arrogant? Kabir says O Sadhus, listen to me. The Lord is found in contentment.
11. Samajh dekh man meet piyarava, aashiq hokar sona kya re.
Paaya ho to de le pyaare, pay-paay phir khona kya re.
Jab ankhiyan me need ghaneri, takiya aur bichhauna kya re.
Kahe Kabir prem ka maarag, sir dena to rona kya re.
Satee ko kaun sikhaawata hai, sang swami ke tan jaarana ji.
Prem ko kaun sikhaawata hai, tyag maanhi bhog ka paawana ji.
O my dear friends, think and see this in your mind clearly. When you have become lover, how can you sleep? A lover is always thinking of his beloved, the sleep runs away from him. I you have got something share and distribute it. If you don’t share it, you will lose it soon (the base teaching of spiritual practice is that GOD shares each and everything with us without any expectations or conditions and if we want to be like him, this virtue is a must. Share whatever you have and you will have it doubled. If you want to hide and keep it for yourself only, soon it will start stagnating and you will lose it).
When your eyes are filled with sleep do you really need a soft bed and pillow? You fall in sleep wherever you are. Same way if your heart is filled with divine, you need not to seek what to do and where to sit(for prayer and meditation), you will fall in divine where ever you are, such is the case. Kabir says the way to Lord is the path of love. When you have offered your head to the beloved, then why you are crying (for the pain and suffering)? This is the path of love and these things come automatically. No one teaches a dedicated wife to burn with her dead husband but her own love-filled heart. No one teaches you to find joy in sacrifice when you are in love. Love itself is the teacher who shows that the more you sacrifice for the love, the more you enjoy it for the sake of love only.
12. Jhagara ek niberahu Raam.
Jau tum apane jan so kaam.
Ihu man baDa ki sau man maaniya.
Raamu baDa ki Ramahu jaaniya.
Brahma baDa ki jaasu upaaiya.
Vedu baDa ki jahan te aaiya.
Kahu Kabir hau bhaya udaasu.
Teerath baDa ki Hari ka daasu.
Kabir has got a big doubt. Whom he would call for advice? He calls his Ram, the Lord, the Guru, the all in all and the one. In heart touching yet so simple words he keeps his doubt in front of Ram. He says O Ram, you are my own and I come to you only for any question any doubt or any demand. Please make a solution of this fight. He puts below questions in front of Ram and the beauty of the questions is that they are not questions at all, they are answers. In such a simple and intimate way Kabir asks these questions as if two friends chatting over coffee. This is the beauty of this pad. They are being asked only to satisfy the mind and query of seekers-
You please tell me whether this mind is greater or the one who has witnessed this mind?
You please tell me whether Ram is greater or the one who has known Him?
Is Brahma greater or the one from which Brahma has come?
Are these Vedas greater or the place form where they came?
Kabir says- I am very desperate. You please just solve this problem. Those spiritual places are greater where these people are going or the servant of the Lord?
13. Jam te ulaTi bhaye hain Raam.
Dukh binase sukh kiyo bisaraam.
Bairee ulaTi bhaye hain meeta.
Saatak ulaTi sujan bhaye cheeta.
Ab mohi sarab kushal kari jaaniya.
Saanti bhai jab Gobind jaaniya.
Tan mahi hoti koTi upaadhi.
UlaTi bhai sukh sahaj samaadhi.
Aaapu pachhane aape aap.
Rogu na byaape teeno taap.
Ab man ulaTi sanatan hua.
Tab jaaniya jab jeevat mua.
Kahu Kabir sukh sahaj samaavau.
Aapi na Darau na avar Daraavau.
The death has transformed into Ram. The pain and misery have become the blissfulness. Those who seemed enemy to me, now they have become my dear friends. The SHAKT(A Spiritual practitioner who adopts fearful ways of devotion like meditating in graveyard, applying ashes of pyre and using human skull as bowl) now appear to me the cool nice people ( in some pads, Kabir has shown distaste for SAHKT and their methods of practices). Now everything appears to me peaceful and good. True peace descended upon me when I knew the Lord by myself. Earlier all those diseases appeared in my body as suffering, now they have turned to deep joyful absorption in meditation. I have come to know my real self. Now no disease of physical suffering comes to me. Now the restless mind has transformed to eternity. I knew it when I died while living. Kabir says – now I am naturally merged in joy and peace. Now I don’t fear anything and I don’t cause fear to anyone.
14. Dulhin gaavahu mangalchaar.
Ham ghar aaye raja Ram bhartaar.
Tan rati kar main man rati karihaun,, panchon tatva baarati.
Ramdev more paahun aaye, main joban me maati.
Sarir sarovar vedi karihaun, Brahma ved uchaar.
Ramdev sang bhanvar laihon, dhan-dhan bhaag hamaar.
Sur taiteeso kautig aaye, munivar sahas aThaasi.
Kahe Kabir ham byaahi chale hain, purus ek abinaashi.
O blessed and blissful brides, sing the songs of my divine wedding. Today my groom, the King Ram has come to my house. I will love through my body and my mind*; I will sacrifice them unto my groom. These five elements have become my wedding party. King Ram is my guest today; I am over bursting in my new youthfulness. I offer everything to him; today King Ram is my guest. I will make the Vedi(small square creation on which holy fire is lit and the couple make wedding vows and take seven rounds of it to commit their vows) of my body and Brahma shall utter the sacred words of Vedas (vows). Today I am taking vows and BHANWAR (walking around the holy fire to commit the vows) with King Ram what a great luck and fortune I have!! Thirty three crores of deities and eighty eight sages** have come to witness this great event and celebrate (the joy with Kabir)!! Kabir says today immortal one has wedded me and taken me to his place.
* Kabir refers to body and mind but not the soul as it is said that when the meeting happens at the soul level, there is no two but one, so the sacrifice can happen up to the level only where duality exists.
** Where ever any great spiritual event happens, those beings that are conscious enough to smell it are automatically pulled towards it and it is a real celebration for them to see one soul being united to ultimate reality.
15. Na main dharmi nahi adharmi na main jati na kami ho.
Na main kahata na main sunata na main sevak swami ho.
Na main bandha na main mukta na nirbandh sarvangi ho.
Na kaahu se nyara hoya na kaahu ka sangi ho.
Na hum narak lok ko jate na hum sarag sidhare ho.
Sab hi karam hamara keeya hum karman te nyare ho.
Ya mat ko koi birla bujhe so satguru ho baithe ho.
Mat kabir kahu ko thape mat kahu ko mete ho.
Neither I am religious or virtuous nor non-religious or commit sins. I am neither renunciate nor I am lustful. I don’t speak, I don’t hear. I am neither servant not I am a master. I am not bound nor I am free I am not even boundless infinite. Neither am I in enmity with anyone not I am friends with. I don’t go to hell or heaven. Everything is done by me still I am beyond actions or reactions. Rare are those who can understand this mystery, they are the true Satgurus. Kabir says I don’t project or destroy anything. I am beyond all.
Note*** - When reading to Kabir’s pads, we come to terms like Jogi,Avadhu Sadhu, Santo, Bhaai, Pundit and Mulla. These all have different meanings and refer to the level of Kabir’s speaking. When Kabir says Jogi or avadhu, he means those people who are wasting their time in those spiritual practices which are not going to be fruitful. So with them Kabir speaks jokingly and sometimes in a puzzling manner. When a Sadhu is referred, it means someone who is high in practices and Kabir speaks with a mutual understanding and respect. With Santo Kabir has very high level of respect. When Kabir says bhaai, he speaks to normal seekers. Pundit and Mulla are all those people who are trapped in rituals and under the burden of written knowledge but don’t know anything about real spirituality. Kabir is very much sarcastic to them. Sometimes he refers to Loi, his wife who is also a normal seeker whom Kabir tries hard to explain higher truths.

Wednesday, June 1, 2011

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, Guru- Dakhsina 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 One- the 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).

Sunday, May 22, 2011

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 non-essential and partakes the elementary essence- Satnaam.

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

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

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

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