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.