KABIR SAKHI

(SPIRITUAL GEMS OF KABIR)

Translated by :
Mahant Jagdish Das Shastri
Guru Shri Ramswrup Dasji Maharaj
Saheb

SHRI KABIR ASHRAM, JAMNAGAR

KABIR ROAD, KISAN CHAUK,
JAMNAGAR
(GUJARAT) INDIA 361 005

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Published by :

SHRI KABIR ASHRAM

KABIR ROAD, KISAN CHAUK,
JAMNAGAR
(GUJARAT) INDIA 361 005

Editor: Dr. J. Das

Kabir Association of Canada

First Edition 1987

Second Edition 1995
Third Edition 1999

All rights reserved by :

Kabir Ashram Jamnagar

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 ** CONTENTS **

Page No.
INTRODUCTION ————— 5
GREATNESS OF GURU ———— 7
IMPARTIAL TEACHING ————. 14
WORDS AND ACTIONS ———— 24
OPPORTUNITY ————— 30
WHERE IS HE ? ————— 42
SUPREME UNION ————— 46
LOVE ————— 54
YEARNING ————— 64
DEVOTION ————— 68
RECOLLECTION ————— 79
MIND ————— 88
WORLD ————— 98
INDEX ————— 108

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 INTRODUCTION

Kabir Saheb (1398 - 1518) was a very

famous saint of India. His words, mostly
SAKHIES (couplets) and SHABDAS (songs), are
in the heart of every Indian who is familiar with
Hindi. He was the first saint who taught the secret
of the "Inner Sound" and "Light" in the
language of the common people. Thus he became
the founder of the SANT MAT (the path of
saints). What he taught was not from the books,
but from his own inner experience. He was the
first saint who stood for religious unity and
brotherhood amongst all people. In reality, he
taught humanity as a religion.
Kabir Saheb was impartial. He was neither
attached to, nor detached from, any religious
group. He proclaimed: "I am neither Hindu nor
Moslem, but this body is made of five gross

4
elements (earth, water, fire, air, ether), and I am
the Divine who is dwelling in it."
He went neither to the temple nor to the
mosque. If he had used temples to preach, the
Moslems would have been left out because they
could not go into the temple. And if he had chosen
to preach in the mosque, the Hindus would have
had to remain outside. He therefore chose the
market place where every-body went without
hesitation.
He told the people that he was neither an enemy
nor friend to anyone, but that he wanted the
welfare of everyone. He taught the path of simple
spiritual union with God. He said it was not
necessary to practice austerity in the Himalayan
caves. One could practice it at home by
controlling his mind and senses.
He gave the essence of all holy scriptures in
simple SAKHIES, which are couplets with
musical rhythm. His Sakhis are so important that
they are accepted as supreme testimony of
profound spiritual truth.

5
 ** GREATNESS OF GURU **

g&@ki[ k)j]
k)j] b>dg), ki[T) ki[T) prnim .
k)T n jin[ BZ>g ki[, g&@ krl[ aip smin —
guru ko kije bandagi , koti koti paranãm ;
kit na jãne bhring ko , guru karle ap samãn.
Meaning:
Offer salutations and obeisances to Guru
millions of times;
Just as a wasp takes a worm into its nest and
another wasp emerges, just so Guru makes the
ordinary disciple as himself.
Commentary :
One has to offer obeisance to the Guru who
takes the disciple on the path to God, and helps
him in every way even though the disciple does
not know it. The Guru imparts wisdom to him
and makes him as knowledgeable as himself.

6
(t(mr gyi r(v d[Kt[, k&m(t ge g&@ Xin .
s&m(t ge a(t li[Bt[, B(±t ge a(Bmin —
timir gayã ravi dekhate,
kumati gayi guru gyãn;
sumati gayi ati lobhate , bhakti gayi abhimãn.

Meaning:
Darkness disappears when the sun arises and
ignorance goes away by the Guru's wisdom;
Good intellect is lost because of greed, and
devotion is lost because of ego.

Commentary :
Just as sunrise removes darkness from the
world, knowledge given by the Guru removes
ignorance from the heart of a disciple. Similarly,
greed abolishes wisdom, and the ego becomes an
obstacle to devotion and God realization.

h(r (krpi tb ji(ny[, d[ minv avtir.

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g&@ (krpi tb ji(ny[, m&±t kr[ s>sir—
ir—
Hari kirpã tab jãniye , de mãnav awatãr ;
Guru kirpã tab jãniye , mukta kare sansãr .

Meaning:
Know that it is the grace of God, which gave
you human birth;
But it is the grace of the Guru, which liberates
you from the cycle of birth and death.

Commentary :
In this human life you can attain salvation;
therefore thank God that you got a human life.
But you are still a victim of rebirth, therefore
thank the Guru whose grace frees you from the
cycle of birth and death. This is the greatness of
the guru.

g&@ Fi[b) (ss kipDi, sib&n (srjnhir.

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s&r(t (sli pr Fi[ey[, (nks[ ¶yi[(t apir—
apir—
guru dhobi sis kãpada , sabun sirjanhãr;
surati silã par dhoiye , nikase jyoti apãr.

Meaning:
Guru is like a washerman and disciple is like
cloth; God Himself is the soap;
O Guru! Please wash my thought-waves on the
stone of meditation, then unlimited light will
appear.

Commentary :
When the Guru gives the gift of God's name to
the disciple and the disciple recites it, his heart is
cleansed. Thus, with the help and guidance of the
Guru, the disciple reaches the destination, which
is God realization.

g&@ (bn Xin n Upj[, g&@ (bn (ml[ n mi[x.

g&@ (bn lK[n sRyki[[, g&@ (bn (mT[ n di[P—
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Guru bin gyãn na upaje,
guru bin mile na moksh;
guru bin lakhe na satyako,
guru bin mite na dosh.

Meaning:
Without the Guru no one obtains spiritual
knowledge or achieves salvation;
Without the Guru no one can see Truth or
have his doubts removed.

Commentary :
Importance of the Guru is mentioned in this
sakhi. To achieve the higher stages on the
spiritual path, and to succeed in the world, one
needs guidance of the Guru all the time to
overcome obstacles on the spiritual path.

g&@ (bciri ±yi kr[, (s±K(h mi>(h c*k .

Biv[ Ryi[> prbi[(Fy[, bi>s bjiy[ f*‡k —
guru bichãra kyã kare, sikkhahi mãhi chuk;
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bhãwe tyon parbodhiye, bãns bajãye phunk.

Meaning:
What can the poor Guru does if the disciple has
faults;
He gives knowledge but it becomes useless, just
as a broken flute does not produce music.

Commentary :
The disciple must have faith, courage, and
patience on the path of God. He must try to
accept discriminative spiritual knowledge from
the Guru and keep it in his mind. If he does not,
the Guru cannot be blamed, because the Guru
can only guide, but the disciple has to walk
himself.

Ek S¾d g&@d[vki, tiki anºt (vcir .

Yik[ m&(n jn p>(Dti, v[d n piv[ pir —
ek shabda guru dev kã, takã anant bichãr;
thãke muni jan panditã, veda na pãwe pãr.
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Meaning:
The one word of Sat Guru gives limitless
meanings;
Munis and pandits became exhausted trying to
find its meaning. Vedas cannot fathom its depth.

Commentary :
The word of God given by Sat Guru is
unfathomable. Only a humble devotee can get it.
Munis and pandits, full of ego of their knowledge,
cannot find it. Even the Vedas mention very little
about it.

IMPARTIAL TEACHING
kb)r KD[ bijirm[>, sbk) cih[ K]r .
ni kih&s[ di[At), ni kih&s[ b]r —
kabir khade bãzãr me, sabki chãhe khair;
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nã kãhu se dosti, nã kãhu se bair.

Meaning:
kabir says: " I stand in a market place and I
desire the welfare of all;
I am neither related to anyone nor am I an
enemy to any one. "

Commentary :
Kabir Saheb was above all religious conflicts,
so he went neither to the temple, nor to the
mosque. He chose the market place to preach,
because people of all religions go there. Kabir
Saheb preached the truth and wanted the welfare
of all equally.

pKi pK) k[ kirN[, sb jg rhi B&lin .

(nrpK hi[yk[ h(r Bj[, si[e< sºt s&s&jin —
pakhã pakhi ke kãrane, sab jag rahã bhulãn;
nirpakh hoi ke hari bhaje, soie sant sujãn.

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Meaning:
People are divided into various groups
(religions) and thus the whole world is misguided;
Being impartial to the worldly groups
(religions), one who performs the devotion to
Almighty God is the true saint.

Commentary :
There are many religions in the world and
people stick to their favourite religions. But a
saint understands that all souls are the same, and
that God is dwelling in every heart. The saint
recognises God in all, and remains impartial to
the various religions.
clt) c±k) d[Kk[, (dyi kb)ri ri[y .
di[u piTnk[ b)cm[>, sib&t bci n ki[y —
chalti chakki dekh ke, diyã kabirã roi;
dou pãtan ke bichame, sãbut bachã na koi.

Meaning:

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 Kabir says: "Looking at the millstones
grinding the grains, I wept;
One who is caught between the two stones,
never comes out safely.

Commentary :
The cycle of birth and death, and all other
pairs of opposites (pleasure and pain. love and
hate, virtue and sin) are like millstones, and a
person who is caught between them becomes
figuratively crushed. Transcending the pairs of
opposites attains liberation.

s)lv>t sbs[ bDi, sb rtni[ k) Kin .

t)n li[k k) s>pdi, rh) s)l m[> ain —
silwant sabse badã, sab ratano ki khãn;
tin lok ki sampadã, rahi sil me ãn.

Meaning:
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 Whoever has good character is the greatest of
all. He is the mine of all jewels;
The wealth of the three worlds is merged in
good character.

Commentary :
Without good character all other qualities are
useless. When a person loses his good character
he loses everything. It is very difficult to remove
the spots on the character. Therefore, we have to
try to keep our character spotless, and perform
devotion for

God realization.



aipi tj[ ai] h(r Bj[, nK (sK tj] (vkir .
sb j)vns[ (nv]<r rh[, siF& mti h] sir —
ãpã taje aw hari bhaje, nakh sikh taje vikãr;
sab jiwan se nirbair rahe, sãdhu matã hai sãr.

Meaning:
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 Give up the pride of clan and caste and do
devotion to God. Give up your faults (lust, anger,
greed, etc.);
Don't be an enemy to anyone. This is the basic
principle of the saints.

Commentary :
Saints want the welfare of everyone and advise
tolerant behaviour towards all. People who are
full of ego, easily develop enmity towards others.
Saints are free of ego and enmity.

(n>dk (nyr[ ri(Ky[, ai>gn k&T) Cviy .

(bn& pin) (bn sib&ni, (nm<l kr[ s&Biv —
nindak niyare rãkhiye, ãngan kuti chhawãi;
binu pãni bin sabunã, nirmal kare subhãw.

Meaning:
Keep your critic close to you; give him shelter
in your courtyard;
Without soap and water he cleanses your
character.
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Commentary :
You get to know your faults if someone
criticises you, and you will have a chance to
correct them. Listen to the criticism without
annoyance, because the critic is not your enemy.
He is helping you to clean the rubbish from your
own life.

min&s jnm d&rlB h], (ml] n bir>bir .

p±ki fl ji[ (gr pDi, bh&r) lig[ Dir —
mãnus janam durlabh hai, mile na bãrambãr;
pakkã phal jo gir parã, bahuri na lãge dãr.

Meaning:
Human birth is difficult to obtain, and you will
not get it again and again;

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 Just as a ripened fallen fruit does not re-attach
to the branch.

Commentary :
In this world human life is the best in which
you have the opportunity to do good. It is difficult
to get the same type of opportunity again and
again. If you will not perform proper actions your
karmas will prevent you from getting this chance
another time.

si>e< etni d)(jy[, jim[> k&T&m smiy .

m]> B) B*Ki ni rh&, siF& n B*Ki jiy —
saie itanã dijiye, jãme kutum samãi;
mai bhi bhukhã nã rahu,
sãdhu na bhukhã jãi.
Meaning:
God, please give me only that much which will
maintain my family;

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 I also will not remain hungry, nor will any
sadhu go hungry.

Commentary :
In reality, there is no peace without
satisfaction and satisfaction does not come with
material wealth because the more we get the more
we want. We require only enough for our daily
needs. That is why the devotee is asking only for
enough to maintain himself and his family, and to
help others, and he remains peaceful.

$Ki s&Ki Kiy k[, q>Di piN) p) .

d[K prie c*pD), mt llcivi[ j) —
rukhã sukhã khãike, thandã pãni pee;
dekh parãi chupadi, mat lalchão jee;

Meaning:
Eat dry and simple food and drink cold water;
Do not look at the buttered bread of others
and long for it.
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Commentary :
You have to try to live simply and be satisfied.
If you try to pursue the luxurious lives of others,
you will not have peace in your life. Materialism
does not bring peace in life. The more a person
gets the more he wants. There is no end to greed.

kb)r sb jg (nF<ni Fnvºti n(h ki[y .

Fnvºti si[e< ji(ny[, rim nim Fn hi[y —
kabir sab jag nirdhanã, dhanwantã nahi koi;
dhanwantã soi jãniye, rãm nãm dhan hoi.

Meaning:
Kabir says: "O brother! the whole world is
poor; no one is rich;
Only he is rich who has the wealth of God's
name."
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Commentary :
In this world people think that the person who
has material wealth is prosperous, but in reality
all material things are perishable and cannot be
recognised as true wealth. True wealth is the
name of God which is Immortal. So the person
who has the wealth of God's name is really rich.

** WORDS AND ACTIONS **

kYn) m)q)
m)q) Ki>Ds), krn) (vP k) li[y .
kYn) Ci>(D krn) kr[, (vP t[ amZt hi[y —
kathani mithi khãnd si, karani vish ki loi;
kathani chhãndi karani kare,
vish kã amrit hoi.
Meaning:
Speech is sweet like sugar and actions are like
poison to many;
If, instead of speaking of good, one does good
actions, the poison will turn into nectar.
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Commentary :
It is very important to speak politely, but if a
person speaks politely and performs good actions,
he will be able to bring peace and bliss to all.
Polite speech and ignoble actions bring problems.
In reality, actions are more important than
words.

mF&r vcn h] ai]P(F, kT&k vcn h] t)r .

~vn oir ó] s>cr[, sil[ skl sr)r —
madhur vachan hai aushadhi,
katuk vachan hai tir;
sravan dwãr hwai sanchare, sãle sakal sarir.

Meaning:
Sweet words are like good medicine, and harsh
words are like arrows;
Which enter through the doors of the ears, and
give distress to the whole body.

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Commentary :
We have to speak truth but also politely,
because many problems are created by misuse of
words. Problems can often be solved if we use
sweet, polite and proper words suitable to the
occasion. Our words also reveal what we are.

m)qi sbs[ bi[(ly[, s&K upj[ ch& ai[r .

bs)krn yh m>#i h], t(jy[ vcn kqi]r —
mithã sabse boliye, sukh upaje chahu or;
basikaran yaha mantra hai,
tajiye bachan kathor.
Meaning:
Speak sweetly and politely and you will make
all happy;
This is just like a charm. Give up harsh words.

Commentary :
When you speak sweetly and politely you make
many people happy. Everyone likes to listen to

24
sweet and polite words. They attract people
towards you, and they create happiness for all.
Harsh words are improper. They hurt people and
can turn them against you. Sweet words win
friends.

kigi kiki[ Fn hr[, ki[yl kiki[ d[y .

m)q[ vcn s&niyk[, jg aipni[ k(r l[y —
kãgã kãko dhan hare, koyal kãko deya;
mithe bachan sunãi ke, jag apano kari leya.

Meaning:
Does a crow steal someone's wealth, or does a
nightingale give it?
The nightingale only "speaks" musical words
and enchants the world.

Commentary :
Everyone likes to listen to sweet and musical
words but not to harsh words. People love the
nightingale because of its sweet song, but dislike
25
the crow because of its raucous noise, though they
are of the same colour. Koyal is cuckoo, a black
bird with sweet voice.

aivt gir) Ek h], ulT) hi[t an[k .

kh[ kb)r ni ul(Ty[, rh) Ek k) Ek —
ãwat gãri ek hai, ulati hot anek;
kahe kabir nã ulatiye, rahi ek ki ek.

A verbal abuse is one, but responding to it will

make many;
Kabir says: "Do not respond to the abuse and
it will remain one.

Commentary :
When someone speaks abusive words to any
person, and that person responds, the quarrel will
grow more and more. If you want to prevent a
quarrel, do not respond to words of abuse. Keep

26
calm. Don't indulge your tongue in uttering bad
words.

ji[ ti[ki[ kiTi bi[v], tiki[ bi[ t&m f*l .

ti[ki[ f*l k[ f*l h], viki[ h] (trs*l —
jo toko kãta bowai, tãko bo tum phul;
toko phul ke phul hai, wãko hai trishul.

Meaning:
When someone puts thorns on your path, you
should put flowers on his;
At last, you will get flowers but he will get big
thorns.

Commentary :
If someone does wrong towards a devotee, the
devotee should still continue to respond lovingly
towards the wrong doer. The devotee will get
27
blessings, but the wrong doer will have to endure
suffering. As you sow so you reap. Who shares
love will get love. Who gives troubles will get
troubles.

** OPPORTUNITY **

kil kr[ si[ aij kr, aij kr[ si[ ab .

plm[> prly hi[yg), bh&r) kri[g[ kb —
kãl kare so ãj kar, ãj kare so ab;
palme parlay hoyagi, bahuri karoge kab.

Meaning:
What you have to do tomorrow, do today;
what you have to do today, do now;
Death can strike at the next moment; then
what can you do?

Commentary :

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 The person who puts off tills tomorrow what
he should do today will, never really be successful
in life. Laziness and procrastination cause loss of
opportunities and failures. They destroy valuable
life, and cause regrets instead. Promptness is a
great virtue.

aij kh[ h(r kl Bj*‡gi, kil kh[ (fr kil.

aij kilk[ krth), avsr jis) cil —
ãj kahe hari kal bhajungã,
kãl kahe phir kãl;
ãj kãl ke karat hi, awasar jãsi chãl.

Meaning:
Today you say that you will do devotion to
God tomorrow, and tomorrow you will again say
tomorrow;
Saying tomorrow and tomorrow you lose the
opportunity in this life.

Commentary:

29
 We must do devotion to God now. It is not
good to think of doing it when we get older. We
may not reach old age, and if we did, we may not
be able to do devotion due to disabilities. We will
then have regrets.

aiyi h] si[ jiygi, riji r>k fk)r .

ki[e (s>Gisn c(Qcli, ki[e bi>F[jit j>j)r—
)r—
ãyã hai so jãyegã, rãjã rank fakir;
koi singhãsan charhi chale,
koi bãndhe jãt janjir.

Meaning:
Who has come will go whether he is king,
pauper or fakir;
But one goes sitting on a throne and another
tied in chains.

Commentary :

30
 Life in this world is very short; Who is born
will certainly die, even if he spends huge amounts
of wealth to save his life. We must therefore do
virtuous actions so that our departure will be safe
and peaceful, and we will not go crying and
regretting for our own actions.

Ek (dn E[si hi[ygi,

ygi, sb si[ pr[ (bCi[h& .
riji riNi riv r>k, sivF ±yi[> n(h hi[h& —
ek din aisã hoyegã, sab so pare bichhohu;
rãjã rãnã rão rank, sãwadh kyon nahi hohu.

Meaning:
A day will come when you will be separated
from everything;
Whether you are an emperor, king, landlord
or pauper, why are you not awakening?

Commentary :
One has to depart from this world leaving
everything behind. Why don't you give up
31
attachment to this material world and do
devotion to the supreme Lord, which will lead you
to Immortality. Kabir Saheb said to "detach" and
"attach" - detach from this world and attach to
God.

aiC[ (dn piC[ gy[, (kyi n h(r s[ h[t .

ab pCtiy[ hi[t±yi, jb (c(Dyi c&gge< K[t—
ãchhe din pãchhe gaye, kiyã na hari se het;
ab pachhatãye hot kyã, chidiyã chug gai khet.

Meaning:
All good days are gone, and you did not show
love for God;
What will you do by regretting now when the
birds have eaten up the grain of the farm.

Commentary :

32
 You have to try to make the best use of your
opportunity. If you are lazy, you will lose it and
then have regrets. In the same way try to make
time for devotion to God when you are healthy
and strong. As old age and death approach, you
can do nothing.

(bn rKvir[ bi(hri, (c(Dyi[> Kiyi K[t .

arFi prFi ubr[, c[c[(t sk[ ti[ c[t —
bin rakhwãre bãhirã, chidiyon khãyã khet;
ardhã paradhã ubare, cheti sake toh chet.

Meaning:
Without protection the grain of the farm is
being eaten up by the birds;
Still, a little bit is remaining. Protect it if you
can.

Commentary :
Oh man! Without protection from thieves
(lust, anger, greed, etc.) and birds (desires), your
33
farm of devotion to God is being plundered. What
little remains protect it with the help of Satguru.
Otherwise your life will be wasted in vain.

kic) kiyi mn a(Yr, (Yr-(Yr-(Yr kim kr>t .

¶yi[> ¶yi[> nr (nFDk (fr[, Ryi[> Ryi[> kil hs>t—
kãchi kãya man athir, thir thir kãm karant;
jyon jyon nar nidhadak phire,
tyon tyon kãl hasant.

Meaning:
The body is perishable like an unbaked clay
pot, and the mind is restless;
Still, man delays in worldly actions unmindful
of fear. Death looks at him and laughs.

Commentary :
People don't care about their short life in the
world. They don't do devotion to God, but remain
involved in worldly affairs and get trapped by
34
death. They want liberation but put themselves in
bondage.

piv plk k) s&(F n(h, kr[ kil ki[ sij .

kil acink mirs), ¶yi[> t)tr ki[ bij —
pãw palak ki sudhi nahi' kare kãl kã sãj;
kãl achãnak marasi, jyon titar ko bãj.

You do not know what will happen at the next

moment, but you are preparing for the distant
future.
Death will come suddenly just as hawks
pounce upon birds.

Commentary :
People try to secure their future by collecting
wealth through many proper or improper actions.
They do not prepare themselves to overcome the
cycle of birth and death. At last, death overtakes

35
them and they lose their opportunity to gain
liberation.

k(l kil ttkil h], b&ri kri[ (j(n ki[e .

an bi[v] li[hi di(hn[, bi[v] si[ l&nti hi[e —
kali kãl tat kãl hai, burã karo jini koi;
an bowai lohã dãhine, bowai su lunatã hoi.

In this Iron age you get quick results. Don't do

anything wrong;
Whatever you sow, the same you will reap.

Commentary :
Every action has its equal and opposite
reaction. If one does wrong, he does not have to
wait long to get the results of his actions. As a
farmer who sows wheat or corn in the farm reaps
the same. Therefore every one must try to sow
good actions, to get good results.
36
mil) aivt d[Kk[k[, k(lyn kr) p&kir .
f*l[ f*l[ c(n (ly[, kil hmir) bir —
mãli ãwat dekhake, kaliyan kari pukãr;
phule phule chun liye, kãl hamãri bãr.

Seeing the gardener coming, the flower

buds started to lament;
Today he plucks the blossoms and
tomorrow it will be our turn.

Commentary :
Every mature person knows that one day he
has to leave this world. Everyone, without
exception, goes through the same process. Death
is like a gardener waiting to pluck the mature
flowers. Therefore live wisely so that you do not
have to lament later. Attain God realization and
liberation in this life.
37
miT) kh[ k&>Bir s[, t* ±yi @>F[ mi[(h .
Ek (dn E[si aiy[gi, m]> @>F*>g) ti[(h —
mãti kahe kumbhãr se, tu kyã rundhe mohi;
ek din aisã ãyegã, mai rundhungi tohi.

The earth says to the potter; "Why are you

trampling on me now?
One day will come when I will trample on
you".

Commentary :
At death every person will have to mix with the
earth. We must therefore not be proud of the
body. We must be humble and kind, and try to
learn from everything. We have to be careful
about our actions because what we will sow that
is what we shall reap. What you do to others will
return to you.
38
kb)r gv< n k)(jy[, r>k n h(sy[ ki[y .
ajh& niv sm&>d m[>, ni jin[ ±yi hi[y —
kabir garva na kijiye, rank na hasiye koi;
ajahu nãw samund me, nã jãne kyã hoi.

Kabir Saheb says: "Do not be proud (of your

wealth) and do not laugh at any pauper;
Your boat is still in the ocean, and you do not
know what will happen".

Commentary :
People are very proud of their power and
wealth, and some, unsympathetically, laugh at the
poor. Kabir says that you are also in the "boat"
of this world and the same poverty can befall you.
It is thus foolish to be proud or to laugh at the less
fortunate.

39
 ** WHERE IS HE? **

GT m[ri si>e<yi>, s*n) s[j n ki[y .

b(lhir) GT tis& k), ji GT prgT hi[y —
ghat ghat merã sãiyãn; suni sej na koi;
balihãri ghat tãsu ki, jã ghat paragat hoi.

My Lord is dwelling in each and every heart;

not a single place is empty;
But that heart is great where God manifests
His qualities.

Commentary :
Though God is Omnipresent, and dwells in
every heart, he is great who realizes God in his
own heart and demonstrates divine qualities.
That is why people bow down to such a person
with respect. Such a person becomes a saint.

40
kAt*r) k&>Dl) bs[, mZg Q*>Q[ bn mi>(h .
E[s[ G(T G(T rim h], d&(nyi d[K] ni(h —
kasturi kundali basai, mrig dhundhe ban mãhi;
aise ghati ghati rãm hai, duniyã dekhai nãhi.

Musk is in the navel of the musk deer, but the

deer searches for its fragrance everywhere in the
forest;
In the same way, God dwells in every heart,
but people search for Him elsewhere, and do not
find Him.

Commentary :
Though the bliss of God's love is in the human
heart, because of ignorance, people do not know
it, and they search for bliss in worldly things.
Instead of bliss, they get disappointment. One

41
should realise that God is dwelling in every heart.
And service to humanity is service to God.

sih[b t[r) si(hb), sb GT rh) smiy .

¶yi[> m[h[>d) k[ pitm[>, lil) lK) n jiy —
sãheb teri sãhibi, sab ghat rahi samãi;
jyon mehendi ke pãt me, lãli lakhi na jãi.

O Almighty! Your power dwells in every heart

but is invisible;
Just as the red colour resides in the green
mehendi leaves and is invisible.

Commentary :
To get the red colour from the mehendi leaves
one has to grind them into a fine paste and apply
it on the hands. When the paste dries and the
hands are washed, the red colour appears. In the
same way one has to grind (cleanse) his mind by
meditation to realize God.

42
pivk $p) si>eyi>, sb GT rhi smie .
(ct ckmk lig[ n(h, tit[ b&(z b&(z jie —
pãwak rupi sãiyãn, sab ghat rahã samãi;
chit chakmak lãge nahi, tãte bujhi bhjhi jãi.

God is like fire dwelling in each and every

heart;
But because the flint stone does not spark in
the heart, it does not give light.

Commentary :
It is well known that the light of God shines in
every heart, but a person does not realize it,
because without sparking of the flint stone it does
not appear. The sparking is the yearning for God
realization, and the flint stone is initiation by
Sadguru.

43
 ** SUPREME UNION **

lil) m[r[ lilk), (jt d[K*> (tt lil .

lil) d[Kn m]> ge<, m>] B) hi[ ge<
ge< lil —
lãli mere lãl ki, jit dekhu tit lãl;
lãli dekhan mai gaie, mai bhi ho gaie lãl.

The redness (illumination) of my beloved (is

every where); where ever I look there is red;
When I went to see the redness I also became
red (illuminated).

Commentary:
When a devotee realizes God, he sees
illumination of God all over the world. He also
merges into God's love in such a way that all the
differences between him and God disappears. He

44
turns into a part and parcel of God. He realizes
(sees) only God and nothing else.

(jn Q*>Qi (tn pieyi, g(hr[ pin) p]q .

m]> bi[r) D*bn Dr), rh) (knir[ b]q —
jin dhundhã tin pãyiyã, gahire pãni paith;
mai bauri duban dari, rahi kinãre baith.

Those who searched by diving into the deep

water, found;
I foolishly feared drowning and remained
seated on the shore.

Commentary :
One who wants to get some pearls has to dive
deeply into the ocean. The person who will fear
drowning will not get anything. In the same way,
he who wants God realization has to dive deeply
in meditation, and merge completely into God's
love.
45
h[rt h[rt h[ sK), rHi kb)r h[rie .
b&>d smin) sm&>dm[>, si[ kt h[r) jie —
herat herat he sakhi, rahyã kabir herãi;
bund samãni samund me, so kat heri jãi.

Kabir says: "Searching over and over, O my

friend! I lost myself in Him;
As when the drop mixes with the ocean, where
can one search for it?

Commentary :
Kabir Saheb says: "I went searching for God,
but when I found Him then I knew that I was in
Him. There was no difference between Him and
me. I merged in Him just as a drop mixes with the
ocean and then only the ocean remains".

46
 This is the experience of a God realised
devotee. He never feels that God is far away from
him. He sees that God is dwelling in His whole
creation. This whole creation is exists because of
God.

b&>d smin) sm&>dm[>, jint h] sb ki[e .

sm&>d smini b>&dm[>, b*z[ (brli ki[e —
bund samãni samund me, jãnat hai sab koi;
samund samãnã bund me, jãne biralã koi.

When a drop merges into the ocean, everyone

understands it;
But when the ocean merges into the drop,
seldom does one understand it.

Commentary :
It is very simple to understand that a devotee
merges into God, but it is difficult to accept that
God merges into a devotee. Reality is the union of
God and devotee and all differences are lost. This

47
state is rarely found. God dwells in the heart of a
devotee as an ocean merged into a drop.
At this stage the devotee never feels
seperation from God. As he realizes that “ God
dwells in me.”

n]ni a>tr aiv t*, n]n zi‡(p ti[(h l[U .

ni m]> d[K&‡ ai]r ki[, ni ti[(h d[Kn d[U —
nainã antar ãw tu, nain jhãpi tohi leu;
nã mai dekhu aur ko, nã tohi dekhan deu.

O my Beloved! Come into my eyes; I will take

you in and close them;
Then, neither will I see anyone else, nor will I
allow anyone to see you.

Commentary :
Eyes are like doors, and images enter through
them to the "heart". The lover of God wants to
realize His beauty in his heart. He prays : " O my
Beloved! Please enter into my heart and I will
48
close the "door". I will then see you all the time.
And never I will be seperate from you"
The devotee invites God to enter in his
eyes. His eyes are waiting for the Darshan of
God.

n]ni[ k) k(r ki[qr), p&tl) pl>g (bCie .

plki[
plki[ k) (ck Di(rk[, (py ki[ (lyi (rzie —
naino ki kari kothari, putali palang bichhãi;
palako ki chik darike, piya ko liyã rijhãi.

Kabir Saheb says: "I made my eyes into a

bridal room and the pupils into a bridal bed;
I pulled down the curtains of the eyelids and
pleased my Beloved.

Commentary :
The Beloved, God, is so unique that to please
Him the devotee has to have a special love for
Him. The devotee has to offer his or her devotion
in the same way that a very faithful bride gives
49
her love and devotion to her husband. Deep love
exist between the devotee and God.

cl) ji[ p&tl) li]n k) Yih (s>F& ki l[n .

aip&(h g(l pin) Be<, ul(T kh[ ki[ b]n —
chali jo putali launki, thãh sindhu kã len;
apuhi gali pãni bhai, ulati kahe ko bain.

A doll of salt entered the ocean to find its

depth;
It dissolved and turned into salty water. Who
will return to tell the depth.

Commentary :
God is like an ocean. When a seeker wants to
find His depth and enters into the region of God,
he himself merges into God. Thus duality, which
is necessary to give a report, does not exist. He
50
can thus say nothing about His depth because
that is indescribable.

(js mrn[ s[ jg Dr[, m[r[ mn ain>d .

kb m(rhi]> kb piehi]>, p*rn prmin>d —
jis marane se jag darai, mere man ãnand;
kab marihau kab pãihau, puran parmãnand.

The whole world fears death, but death will be

full of bliss for me;
I am waiting for death which will merge me
into absolute bliss.

Commentary :
The person whose preparation is not complete
has fear of death, but if he had prepared himself
perfectly, he will have no fear. Perfect
51
preparation is necessary to get the best result in
the test of life. When one is prepared then he
longs for bliss in union with God.

** LOVE **

akY khin)
khin) p\p\[mk), kht kh) n jie .
g*‡g[ k[r) srkri, Kiy ai]r m&skie —
akath kahãni prem ki, kahat kahi na jai;
gunge keri sarkarã, khãya aur muskãi.

The story of God's love is indescribable. No

description is befitting;
Its experience is just like that of a dumb
person tasting candy. He smiles but cannot
describe it.

Commentary :

52
 To describe the experience of God’s love is
impossible. One can understand it only when he
experiences it. No amount of description can
make one experience something. Who has enjoyed
the nectar of God’s love becomes permanently
intoxicated.

pi[Y) p(Q p(Q jg m&vi, p>(Dt Byi n ki[y .

Ek] aiKr p\p\[mki, pQ[ si[ p>(Dt hi[y —
pothi parhi parhi jag muvã, pandit bhayã na koi;
ekai ãkhar prem kã, parhe so pandit hoi.

Having read many scriptures, people died

without realization;
One who reads only the one word "Love"
becomes realized.

Commentary :
Knowledge of various scriptures cannot give a
person realization. His pride of learning becomes
53
an obstacle on the path of realization. Only a
devotee who is humble, has a loving heart, and is
dedicated, can achive realization. God realization
transcends the mind and intellect; scriptures
don't.

p\[m n biD) n)pj[, p\p\[m n hiT (bkie .

riji prji (js @c[, s)s d[y l[ jie —
prem na bãdi nipje, prem na hãt bikãi;
raja parja jis ruche, sees deyi le jai.

Love is not grown in the field, and it is not

sold in the market;
But a king or a pauper who likes it, offers his
head to obtain it.

Commentary :
In the region of love there is no difference
between king or pauper. Who wants to get love
54
has to give up his ego first; all other wealth has no
value in that region. Love is a spiritual and not a
material thing.

p\[m gl) a(t si>kr), tim[> di[u n smie .

jb m[> Yi tb h(r n(h, ab h(r h[ m[> ni(h> —
prem gali ati sãnkari, tãme dou na samãi;
jab mai thã tab hari nahi, ab hari hai mai nãhi.

The street of love is very narrow; two cannot

pass through it at the same time;
When I was, there was no God; now there is
God, but I am not.

Commentary :
To attain perfect love. one has to give up his
ego, which is the biggest obstacle on the path of
55
God's love. When the ego disappears, God
appears. As long as the ego is there, God will not
show his presence. The devotee must give up his
ego to realize God.

t* t* krti t* Byi, m&zm[> rh) n h*‡ .

bir) f[r) b(l ge, (jt d[K*‡ (tt t* —
tu tu karatã tu bhayã, mujhme rahi na hu;
bãri pheri bali gaie, jit dekhu tit tu.

Oh God! By reciting your name all the time I

merged in you and my ego disappeared;
My troubles of transmigration disappeared.
Now, wherever I look I see you.

Commentary :
The recitation of God's name leads the devotee
to God. He reaches the state of union with God,
56
and his cycle of rebirths disappears, just as a
drop of water mixes with the ocean and its
separation disappears.

p\[m) Q*‡Qt m] (f@‡, p[\m)

m) n (m(lyi ki[e .
p\[m) ki[ p\p\[m) (ml[, tb sb (bP amZt hi[e —
premi dhundat mai phiru, premi na miliyã koi;
premi ko premi mile, tab sab bish amrit hoi.

I wandered in search of a true lover but did

not find any;
When a lover meets another lover, then all
poison turns into nectar.

Commentary :
True lovers of God are rarely found, but when
they come together they rejoice, and the nectar of
57
love over-flows. This also helps other seekers to
receive it, and then nothing remains as poison but
only as nectar of love.

rim rsiyn p\p\[m rs p)vt a(Fk rsil .

kb)r p)vn d&l<B h], mi>g[ s)s klil —
rãm rasãin prem ras, pivat adhik rasãl;
kabir pivan durlabh hai, mãnge sis kalãl.

The very powerful drug of God is nectar of

love, which is very sweet;
But it is difficult to obtain, because the seller
asks for your head as its price.

Commentary :
No one can enter the region of God with his
head on his shoulder i.e. with his ego. Only the
58
humble devotee can drink the nectar of God's
love. One has to surrendercompletely to God to
become a perfect devotee and to meet him.

(pyi cih[ p\p\[m rs, riKi cih[ min .

di[u KD`g ek Àyin m[, d[Ki s&ni n kin —
piyã chãhe prem ras, rakhã chãhe mãn;
dou khadga ek miyãn me, dekhã sunã na kãn.

One wants to drink the nectar of God's love

and also likes to keep his own pride;
I have never seen or heard that two swords
are kept in one sheath.

Commentary :
It is not possible to drink the nectar of God's
love and still keep your pride, because pride will
59
not allow you to merge into God's love and "lose"
your identity. Only when you surrender your ego,
you can enjoy the nectar of God's love.

kb)r p\p\[m n ci(Kyi, ci(K n (lyi siv .

s*n[ Grki pih&ni, ¶yi>[ aiv[ Ryi>[ jiv —
kabir prem na chãkhiyã, chãkhi na liyã sãw;
sune ghar kã pahunã, jyon ãwe tyon jãw.

Kabir says: "He who has not experienced the

love of God and has not tasted the nectar of love;
Has lost his visit just as a guest comes to an
empty house and departs."

Commentary :

60
 Kabir says that the purpose of life is to do
devotion and to experience God's love. If one does
not perform devotion, he wastes his life. For that
person the whole world is just like an empty
house where his visit has no meaning, and from
where he departs with regret and disappointment.

sr(t Q[k&l) l[j li], mn (nt Qi[lnhir .

kml k&vi m[> p\p\[m rs, p)v] bir>bir —
surati dhekuli lej lau, man nit dholan hãr;
kamal kuwã me prem ras, piwai bãrambãr.

Meditation is the lever, love is the rope and the

mind is the man for drawing the water;
The thousand petalled lotus is the well, and
Divine Love is the water. The devotee drinks that
water again and again.

Commentary :
61
 The place of the thousand petalled lotus, in
meditation, is full of God's love. The devotee
plunges in that well and meditates there ardently,
and drinks the nectar of God's love. Experiences
the state of bliss and like to drink that nectar
again and again.

** YEARNING **

n]ni n)zr lieyi, rht bh] (ns jim .

pp)hi ¶yi[> p)v p)v kr[, kbh& (mlh&g[ rim —
nainã nijhar laiyã, rahat bahai nis jãm;
papihã jyon piw piw kare, kabahu milahuge rãm.

Tears flow from my eyes just as water falling

from a water-wheel day and night.
I constantly call my Beloved like a papiha (a
Indian bird which constantly call "piw-piw")
"Oh, Lord, when will you come to me?"
62
Commentary :
The devotee has constant yearning for God
and feels pangs of separation from Him. He cries
and, without taking care of his body, waits for his
Beloved Lord, and utters His name all the time.

a>br k&>ji k&r(ryi, gr(j Br[ sb til .

(jnt[ gi[(v>d (bC&r[, (tnki ki]n hvil —
ambar kunjã kurariyã, garji bhare sab tãl;
jin te govind bichhure, tin kã kaun haãal.

The cry of the kunja bird, separated from its

mate, makes the clouds thunder and cry showers
to fill many ponds;
If a mere bird suffers so much sorrow, how
much more will not the devotee who is separated
from God?

63
Commentary :
The lamentable cries of the separated kunja
bird make the clouds, figuratively and poetically,
cry in showers. But the sorrow of separation of
the devotee from God remains unmatched.

es tn ki d)vi k$>, bit) m[Ãy& j)v .

li[h) s)>ci[ t[l ¶yi[>, kb m&K d[K* p)v —
is tan kã diwa karau, bãti melyu jiw;
lohi sincho tel jyon, kab mukh dekhu piw.

I make my body into a lamp and my breath

into a wick;
I make my blood into oil in this lamp and
patiently wait to see my Lover's face.

Commentary :
64
 The soul is waiting to realize God and
surrenders itself completely to God. When a lady
is separated from her beloved, she waits patiently,
with lamp in her hands, so that she can see his
face when he returns. In the same way a devotee
waits for God realization using his body as the
lamp.

h‡s) h‡s) k>t n pieyi, (jn piyi (tn ri[y .

ji[ hi‡s) h) h(r (ml[, ti[ ki]n di[hi(gn hi[y —
hansi hansi kant na paiyã, jin pãyã tin roi;
jo hãnsi hi hari mile, toh kaun dohãgin hoi.

No one realises his Beloved (God) by laughing

(enjoying worldly pleasures). Those who did, did
so only after feeling pangs of separation;
If one can realize God while involved in
worldly enjoyments, then who will be
unfortunate.

65
Commentary :
For the realization of God it is necessary to feel
pangs of separation from Him. Without it, the
person who is involved in the objects of senses,
and being attached to the worldly pleasures will
not be able to become God realized.

** DEVOTION **
BI±t (ns]n) m&I±tk), s>t cQ[ sb Fie .
(jn (jn mn ails (kyi, jnm jnm p(Ctie —
bhakti nisaini mukti ki, sant charhe sab dhãi;
jin jin man ãlas kiyã, janam janam pachhitãi.

Devotion is the ladder of salvation; all saints

climbed it with great love and enthusiasm;
Those who were lazy remained repenting and
regretting for many births.

Commentary :
66
 The purpose of human birth is to get salvation.
Therefore every one should try to do devotion
and make the best use of this life's opportunity.
otherwise, one will repent, and he has to take
many incarnations to get salvation.

p*ri sih[b s[ey[, sb (v(F p*ri hi[y —

ai[C[ n[h lgiyk[, m*lh& aiv[ Ki[y —
purã sãheb seiye, sab vidhi purã hoi;
ochhe neh lagãy ke, mulahu ãwai khoi.

Do devotion to the Supreme Lord who is

Absolute;
By devotion to the other deities you will lose
your capital (this birth).

Commentary :

67
 In business, people invest to make profit. By
unwise investment they can lose their capital. In
the same way, if a person does devotion to, or
worships, other beings or deities, he can lose his
life and get nothing. Mature judgement and
spiritual discrimination are needed to ensure the
right path.

kim) çi[F) lilc), ens[ BI±t n hi[y .

BI±t kr[
kr[ ki[e s*rmi, ji(t vrN k&l Ki[y —
kãmi krodhi lãlachi, inase bhakti na hoi;
bhakti karai koi suramã, jãti varan kul khoi.

Lustful, angry, and greedy people cannot do

devotion;
Only a brave person without pride for his clan
or caste can do devotion.

Commentary :
68
 The mind of lustful, angry and greedy people
cannot be concentrated because of passions.
Devotion requires concentration. There are five
states of mind: insane, stupid, restless,
concentrated and controlled. The first two can't
do devotion, the third has difficulty, the fourth
can, and the fifth unites with God.

jb l(g BI±t skimti, tb l(g (nrfl s[v .

kh[ kb)r v[ ±yi[> (ml[, (nhkim) (njd[v —
jab lagi bhakti sakãmatã, tab lagi nirphal seo;
kahai kabir ve kyon mile, nihkãmi nij deo.

As long as devotion is full of worldly desires, it

is meaningless for realization;
Kabir says: "How can one realize the Supreme
Lord who is above desires?"

Commentary :
69
 Devotion with worldly desires cannot lead the
devotee to God realization. Only the devotion
with renunciation of desires can lead to such a
realization. A person cannot serve two masters at
the same time. If he wants to satisfy his sensual
tastes, he will not be able to satisfy God.

jb l(g niti ji(t ki, tb l(g BI±t n hi[hi[e .

niti ti[D] h(r Bj], B±t khiv] si[e —
jab lagi nãtã jati kã, tab lagi bhakti na hoi;
nãtã todai hari bhajai, bhakta kahãwai soi.

As long as one has attatchment and ego with

caste and creed, he cannot do devotion;
When he gives up ego of caste and creed and
performs devotion, then he becomes a true
devotee.

70
Commentary :
As darkness and light cannot stay together,
similarly, ego and devotion cannot stay together.
That is why a person has to give up his ego
(pride) of high caste, creed and dogma before
God will accept him as a devotee.

jl ¶yi[> ¼yiri miCl), li[B) ¼yiri dim .

miti ¼yiri bilki, BI±t ¼yiri rim —
jal jyoun pyãrã mãchhali, lobhi pyãrã dãm;
mãtã pyãrã bãlakã, bhakti pyãrã rãm.

Just as a fish loves water and a greedy person

loves wealth;
Or as a mother loves her child, just so God
loves his devotee.

Commentary :
71
 Only devotees can enter into the kingdom of
God. God makes the devotee pure by his devotion.
He loves the devotee just as the mother loves her
child. But the devotee has to dedicate everything
to God, as a child entrusts everything to his
mother, before God will shower His grace on him.

Bg(t oir a(t si>kri, rie< dsv[ Big .

mn ti[ m]>gl ó] rhi, k]s[ aiv] jiy —
bhagati dwãr ati sãnkarã, rai dasave bhãg;
man toh maingal hwai rahã, kaise ãwe jãya.

The door of devotion is very narrow, ten times

smaller than the mustard seed;
When the mind is behaving like an intoxicated
elephant, how can it pass through it?

Commentary :
72
 On the path of devotion, humility is most
important. There can be no devotion without
humility. If the mind is occupied by ego, then it
becomes like an intoxicated elephant, and it
cannot walk on the very delicate path of devotion.

kb)r s)p sm&>d k), rT] (pyis (pyis .

ai]r b&>d ki[ ni gh], Avi(t b&>d k) ais —
kabir seep samund ki, ratai piyãs piyãs;
aur bund ko nã gahai, swãti bund ki ãs.

A thirsty oyster in the ocean calls thirst, thirst,

but does not want the ocean water;
Opening its mouth, it calls for the pure water
drops falling from the sky.

Commentary :
73
 The devotee does not want to be involved in
the pleasure of worldly objects, because they can
give pleasure initially but suffering in the end. He
waits for the state of perfect bliss. We must rely
on God alone; not on the world.

kb)r F(n t[ s&>dr), jiyi siF* p*t .

rim s&(mr) (nB<y Byi, sb jg gyi (np*t —
kabir dhani te sundari, jãyã sãdhu put;
rãm sumari nirbhai bhayã, sab jag gayã niput.

Kabir says: "that lady is a great mother who

bears a saint as a son;
He becomes fearless with the devotion of God.
Compared to her the whole world is barren".

Commentary :
74
 When a saint takes birth in the world, he
makes that clan great where he was born. He
himself gets greatness with the devotion of the
Supreme, and his mother also gets fame. He
becomes free from the fear of the cycle of birth
and death, and shares his fearlessness with
others.

kb)r k&_ii rim ki, m&(tyi m[ri niu .

gl[ rimk) j[vr), (jt K[c] (tt jiu —
kabir kuttã rãm kã, mutiyã merã nãu;
gale rãm ki jewari, jit khechai tit jãu.

Kabir says: "I am the faithful dog of God. My

name is Moti (pearl)
He put the collar of His name around my neck.
Wherever He pulls, I follow".

Commentary :
75
 Kabir Saheb teaches the way of complete
surrender for the devotee. Just as a loyal dog
follows it's master and accepts whatever his
master gives him, similarly, the devotee follows
the will of God, and does not worry about
anything. God takes care of the devotee.

kb)r t* kih[ Dr[, (srpr (srjnhir .

hiY) cQkr Di[(ly[, k&k&r B*‡k[ hjir —
kabir tu kãhe dare, sir par sirjan hãr;
hãthi charhi kar doliye, kukar bhuke hajãr.

Kabir says: "O soul! Why are you afraid? God

is your protector;
If you are riding on an elephant, what harm
can the barking dogs do?"

Commentary :
76
 O devotee! Don't be afraid of the comments of
worldly people. They are just like barking dogs.
Their noise will not harm you. Keep your
patience. God is with you. You will reach the high
state with the help of Satguru under God's
protection.

** RECOLLECTION **

kb)r s(mrn sir h], ai]r skl j>jil .

ai(d a>t sb si[(Fyi, d&(tyi d[Ki[ kil —
kabir sumiran sãr hai, aur sakal janjãl;
adi ant sab sodhiyã, dutiyã dekho kãl.

Kabir says: "The recollection of God's name is

the essence of all essences, and other methods of
devotion are just useless;

77
 Searching from the beginning to the end I
discovered that other methods lead to trouble".

Commentary :
The best way to do devotion is to recite God's
name. Though there are other methods, they start
with Štrouble and lead to trouble. When the
devotee wants to come out of them he is already
trapped in them.

t_i (tlk (th& li[km[>, s_inim (nj sir .

jn kb)r mAtk (dyi, Si[Bi agm apir —
tat tilak tihu lok me, satnãm nij sãr;
jan kabir mastak diyã, shobhã agam apãr.

Kabir Saheb says: "The essence of God's name

which is the "Sat Nam" is the greatest in the three
worlds;
I place it on my forehead, and it gives me
matchless beauty."
78
Commentary :
People put on the mark of sandalwood paste
on their foreheads, but Kabir Saheb says that,
instead of putting the mark of sandalwood paste,
one has to accept the greatness of God's name on
his head. It is the greatest of all, and it leads the
devotee to salvation.

l[n[ki[ h(r nim h], d[n[ ki[ aÒidin .

trn[ ki[ aiF)nti, D*bn ki[ a(Bmin —
lene ko hari nãm hai, dene ko annadãn,
tarane ko ãdhinatã, duban ko abhimãn.

In this world the only thing to take is the name

of God and the only thing to give is food;
The only thing to liberate us is humble
devotion, and the only thing to drown us is
egotism.
79
Commentary :
Only a humble person can walk on the path of
devotion and get liberation from this worldly
ocean. An egotistic person never gets liberation. If
you want liberation, be humble. Devotion leads
you to salvation and egotism to bondage.

d&Km[> s&(mrn sb kr[, s&Km[> kr[ n ki[e .

ji[ s&Km[> s&(mrn kr[, ti[ d&K kih[ ki[ hi[e —
dukh me sumiran sab karai,
sukh me karai na koi;
jo sukh me sumiran karai,
(to) dukh kãhe ko hoi.

All pray to God when they suffer, but not

when they enjoy pleasures;

80
 If they prayed to Him at the time of pleasure,
why should they have to suffer?

Commentary :
By praying to God one can remove his
sufferings. Sincere and unselfish prayer removes
present sufferings and prevents future ones. It is
therefore, better to pray at the time of pleasure
also God cannot be bribed.

mili ti[ krm[> (fr[, j)B (fr[ m&K mi(h .

mn&vi ti[ dh& (d(s (fr[, si[ ti[ s(mrn ni(h —
mãlã toh kar me phire, jibh phire mukh mãhi;
manuwã toh dahu dis phire, so toh sumiran nãhi.

When the rosary is moving in the hand, and

the tongue in the mouth;

81
 And when the mind is wandering all around,
then that is not sumiran or recollection of God's
name.

Commentary :
Many people do sumiran or pray by moving
beads of the rosary in their hands, and at the
same time they talk of worldly things. Their mind
remains restless. They move the rosary to make a
show of their devotion. Real sumiran is
recollection of God's name, charged by the Guru,
with the concentration of the mind.

mili f[rt j&g gyi, gyi n mnki f[r .

krki mnki Di(r d[, mnki mnki f[r —
mãlã pherat jug gayã, gayã na man kã pher;
karkã mankã dari de, mankã mankã pher.

Ages have gone while moving the rosary in the

hand but roaming of the mind has not gone;
82
 Therefore give up the bead from your hand
and make your mind the bead and turn it with
the name of God.

Commentary :
A rosary helps in sumiran for counting, but
presence of mind is necessary. If the mind is not
there, then movement of the rosary is useless. It is
just like a chain moving on the wheel of a
machine. For sumiran one has to make the
rosary of his mind.

mili ti[ h] kiq k), usm[> Dili s*t .

mili (bcir) ±yi kr[, jpn[ vili kp*t —
mãlã toh hai kãth ki, usame dãlã sut;
mãlã bichãri kyã kare, japane wãlã kaput.

Rosary is made of wooden beads, which are

strung on a thread;
83
 What can the poor mala (rosary) do if the
person using it is unworthy?

Commentary :
If someone moves a mala honestly for
concentration of the mind using God's name with
every bead, then the mala is useful, otherwise the
mala made of sandal wood, or of glass, or of any
other material and thread, is useless. It depends
on the person who is using it.

kb)r s*ti ±yi kr[, ji(g n jp[ m&ri(r .

Ek (dn E[si si[vni, li>b[ pi‡v psi(r —
kabir sutã kyã kare, jagi na jape murãri;
ek din aisã sowanã, lãmbe pãw pasãri.

84
 Kabir says: "O man! What are you doing
sleeping in ignorance? Why don't you wake up
and recite the name of God?
One day you will have to sleep with your arms
and legs outstretched, and you will never
awaken."

Commentary :
If a person does not recite the name of God,
there is no difference between his waking and
sleeping. The sleep of ignorance will lead him to
bondage, and at last he will depart from the
world regretting.

kYi k)rtn k(l (vS[, Bi] sigr k) niv .

kh[ kb)r jn trn ki[, ni(h ai]r upiv —
kathã kirtan kali vishai, bhow sãgar ki nãw;
kahe kabir jan taran ko, nãhi awr upãw.

85
 In this iron age, religious gathering and
chanting of God's name is the boat to cross the
ocean;
Kabir Saheb says that there are no other
means to liberation for the common people in this
world.

Commentary :
In this age people do not have time to do
austerity. They cannot pray to God all the time,
so the best way for them is to gather to pray and
to chant God's name. This is a simple path for
them to attain salvation.

** MIND **

skli[ d&rm(t d*r k@, aµCi jnm bniv .

kig gvn g(t Ci>(D k[, h>s gvn c(l aiv —
sakalo durmati dur karu, achhã janam banãw;
86
kãg gawan gati chhãdike, hansa gawan chali ãw.

Oh brothers! Remove your wicked thoughts

and make your life bright (good);
Give up the behaviour of crows and come to
me in the manner of swans.

Commentary :
Those who want to do devotion to God, must
give up bad behaviour which is like that of crows
(which eat carrion). Accept the path of
discrimination as the mythological swan which
drinks milk (good) and rejects water (evil).

p(hl[ yh mn kig Yi, krti j)vn Git .

ab ti[ mn h>si Byi, mi[t) c&g c&g Kit —
pahale yaha man kãg thã, karatã jiwan ghãt;
ab toh man hansã bhayã, moti chug chug khãt.

87
 At first the mind was just like a crow and was
involved in violent actions;
Now the mind become like a swan and picks
up and eats the pearls.

Commentary :
When my mind was involved in the fullfilment
of desires, it was going in many wrong directions.
But by the grace of Guru, my mind became pure.
It gave up the desires of worldly pleasures and,
being peaceful, now it eats the pearls of perfect
bliss.

tn vi[(ht mn kig h], lK ji[jn u(D jie .

kbh& d(dyi agm bh[, kbh& ggn smie —
tan bohit man kãg hai, lakh jojan udi jãi;
kabahu dariyã agam bahe, kabahu gagan samãi.

88
 The body is like a ship and the mind is like a
bird which can fly far away;
Sometimes it flies far away in the ocean,
sometimes high in the sky, and in a moment
returns to the ship (body).

Commentary :
The mind wanders (flies) far away and in
different directions. It becomes tired and returns
to the body because it has no other resting place.
When the mind is controlled, its energy can be
used beneficially for spiritual growth.

mn mt>g min[ n(h, cl[ s&r(t k[ siY .

mhivt (bciri ±yi kr[, a>k&S ni(h hiY —
man matang mãne nahi, chale surati ke sãth;
mahãvat bichãra kyã kare, ankush nãhi hãth.

89
 Mind is like an intoxicated elephant. It follows
the thought waves all the time;
What can the poor elephant driver do, if he
does not have a driving hook in his hand.

Commentary :
As an elephant driver (mahout) needs a
pointed iron hook to control the elephant all the
time, just so a devotee must have the hook of
discriminative spiritual knowledge to control the
mind. Guru gives that discriminative knowledge
to the disciple.

mn k[ hir[ hir h], mn k[ j)t[ j)t .

prmitm ki[ piey[, mnh) k[ prt)t —
man ke hãre hãr hai, man ke jite jit;
parmãtam ko pãiye, manahi ke partit.

90
 A person defeated by his mind is really
defeated, and who conquers his mind is really
victorious;
One can realize God with the frim faith of a
conquered mind.

Commentary :
When the mind is under control, it will not
follow sense objects, but will follow the path of
God (the path of devotion), and this will lead the
devotee to realization. With faith it will remove
all sufferings. (Absolute peace comes through the
controlled mind.)

F)r F)r r[ mni, F)r[ sb k&C hi[e .

mil) s)>c[ si] Gdi, (rt& aiv[ fl hi[e —
dhire dhire re manã, dhire sab kuch hoi;
mãli sinche sau ghadã, ritu ãwe phal hoi.

91
 O mind! Be patient. Everthing comes with
patience;
Although the gardener waters the plants
hundreds of times, they bloom only when their
season comes.

Commentary :
On the path of devotion we have to remain
patient all the time. Hurry and speed disturb the
mind's equilibrium. Everything in this world
takes time to be completed. Therefore don't
become impatient or discouraged.

mn k[ mt[ n ci(ly[, mn h] p±ki d*t .

l[ bi[r[ Bi] Fir m[>, jiy hiY s[ C*T —
man ke mate na chãliye, man hai pakkã dut;
le bore bhow dhãr me, jãya hãth se chhut.

92
 Don't follow the path of the mind; it is a
perfect devil;
It will drown you in the miserable world by
getting out of your control.

Commentary :
The mind, full of passion, leads a person to
wrong actions. It is not good for a devotee to
follow the mind. He has to try to control the mind
by using discriminative knowledge given by his
Guru. He can thus protect himself from drowning
in the world of transmigration and misery.

drsn krni c(hy[, ti[ drpn mlt[ r(hy[ .

drpn m[> lg ge kie, ti[ drs khi‡ t[ pie —
darsan karnã chahiye, toh darpan malate rahiye;
darpan me lag gaie kãie, toh daras kahãn te pãie.

93
 If you want to see your face, you have to clean
the mirror;
If there is dirt on the mirror then how can you
see your face?

Commentary :
For Self realization it is very essential to clean
the heart by removing all doubts which are just
like dust on the mirror. For the realization of God
within, the devotee must have firm faith and
discriminative spiritual knowledge to be free from
the illusions of the mind.

ñdyi B)tr airs), m&K d[Ki n(h jie .

m&K ti[ tb(h d[(K hi], jb (dlk) d&(vFi jie —
hridayã bhitar ãrasi, mukh dekhã nahi jãi;
mukh to tabahi dekhiho, jab dil ki dubidhã jãi

94
 There is a mirror in the heart, but you don't
see your face in it.
You will see your face only when you remove
the doubts from the heart.

Commentary :
As long as doubts occupy your mind and heart,
you cannot get realization. Doubts can be
removed only by the discriminative spiritual
knowledge of the Guru. The disciple has to ask
the Guru to remove all his doubts, and to develop
true faith in his heart.

kb)r mn (nm<l Byi, j]s[ g>gi n)r .

p)C[ ligi h(r (fr[, kht kb)r kb)r —
kabir man nirmal bhayã, jaise gangã nir;
pichhe lãgã hari phire, kahat kabir kabir.

95
 Kabir says: "When the mind becomes pure
(calm and without doubts) as the water of the
upper Ganges is pure;
Then God follows the devotee at every step,
calling his name - kabir, kabir."

Commentary :
When the mind becomes free from all worldly
desires and merges in God, then the devotee
realizes God within himself. He then lives with
God. Wherever he goes, God goes with him,
because he does not feel separated from God.

** WORLD **

yh E[si s>sir h], j]si s[ml f*l .

(dn ds k[ Äyi]hir ki[, z*q[ r>(g n B*l —
yaha aisã sansãr hai, jaisã semal phul;
96
din das ke vyouhãr ko, jhute rangi na bhul.

The world is just like the flower of the semal

(silk-cotton) tree;
Its pretty colour is for a few days. Don't forget
its deceiving nature.

Commentary :
The semal flower is very pretty and when the
bird is attracted, expecting sweet nectar, it is
disappointed, only to find it filled with cotton.
Remember the world is used for a short while.
Don't become absorbed in its false " colours ".

kijl k[r) ki[qr), t]si yh s>sir .

b(lhir) vi disk), p](q k[ (nksn hir —
kãjal keri kothari, taisã yaha sansãr;
balihãri wã dãs ki, paithi ke niksan hãr.

97
 The world is like a coal cellar and nobody
comes out of it unsoiled;
Kabir says: "That devotee is great who comes
out of it unsoiled.

Commentary :
Whoever comes into the world becomes
involved in the worldly desires, actions and
passions, and gets his heart soiled. But whose
heart is full of devotion to God remains clean,
because he is protected by the mask of devotion.

mi[r ti[r k) j[vr), b(l b>Fi s>sir .

kis) k>D&vi s&t k(lt,
k(lt, dizn bir>bir —
mor tor ki jewari, bali bandhã sansãr;
kãsi kanduwã sut kalit, dajhan bãrambãr.

98
 The world is tied with the rope of "mine" and
"thine" just like a goat going to be slaughtered.
The relations torture like the sword-grass, and
the person burns in the fire of attachment.

Commentary :
Thoughts of mine and thine create the
attachments for the person trapped in them. Then
the soul wanders in the cycle of birth and death
and feels burning pain. Only non-attachment can
give a person liberation.

(j(h Gr siF& n p*(jy[, h(r k) s[vi ni(h .

t[ Gr mrGT si(rK[, B*t bs] (tn mi>(h —
jihi ghar sadhu na pujiye, hari ki sevã nãhi;
te ghar marghat sãrikhe, bhut basai tin mãhi.

99
 That house where a saint does not receive
respect and hospitality, and where no one does
devotion to God;
That house is like a cremation ground, and
only ghosts live there.

Commentary :
The duty of a house holder is to serve the
saints and to do devotion to the Supreme Lord.
This makes his home holy and his heart pure. He
thus washes out effects of bad actions and gets the
grace of God. The test of the greatness of a person
is devotion to God.

d[h Fr[ ki d>D, sb kih& ki[ hi[e .

Xin) Bi[g[ Xin s[, m*rK Bi[g[ ri[e —
deha dhare kã dand, sab kãhu ko hoi;
gyãni bhogai gyãn se, murakh bhogai roi.

100
 With the body, there is suffering for everyone;
A saint accepts that suffering with knowledge,
but an ignorant person cries out with it.

Commentary :
When understanding develops about creation,
and how the Law of karma operates, it gives
tolerance to physical suffering. This is the
difference between a saint who understands and
accepts, and the average person who does not,
and thus suffers.

b]rig) (brkt Bli, (grh) (c_i udir .

d&e c&ki r)ti pD], tik& vi n pir —
bairãgi birkat bhalã, girahi chitt udãr;
dui chukã ritã padai, taku wãr na pãr.

101
 Kabir say: "A renunciate must live with
detachment and the householder must live with a
generous heart;
If both will give up these qualities it will be a
limitless loss."

Commentary :
This is the advice of Kabir Saheb for the
renunicate and the householder to maintain the
balance of living on the devotional path. If a
renunciate becomes attached and a householder
becomes miserly, both will spoil devotion.

j[si Bi[jn Kiey[, t]si (h mn hi[e .

j]si pin) p)(jy[, t]s) bin) hi[e —
jaisã bhojan khãiye, taisã hi man hoi;
jaisã pani pijiye, taisi bãni hoi.

102
 The type of food you eat determines the type of
mind you'll have;
Similarly, the type of drink you take
determines the type of words you'll speak.

Commentary :
Because eating and drinking play a great part
in human lives, every person has to be careful
about them. Eating violent (killed) types of food
produces a violent mind. Similarly, intoxicating
drinks produce their own type of speech.

p*t (pyiri[ (pt(h ki[,gi[h(r ligi Fie .

li[B (mqie hiY d[, aip&(h gyi l&kie —
put piyãro pitahi ko, gohari lãgã dhãi;
lobh mithãi hãthi de, apuhi gayã lukãi.

103
 The son (soul) wants to embrace the father
(God) with love. He calls and runs towards his
father;
But the father places some attractive sweets
into his son's hands, and hides himself.

Commentary :
The soul, because of it's nature, loves God and
wants to meet Him. On the path he faces
temptations (sweets of worldly pleasures) which
become obstacles for God realization. Therefore,
a devotee must try to avoid those pleasures which
distract him from the goal.

t&m j(n jini[ yh g)t h], yh (nj b\b\M (vcir .

k[vl k(h sm&zieyi,
ieyi, aitm Xin sir —
tum jani jãno yaha geet hai,
yaha nij brahm vichãr;
keval kahi samujhaiyã, ãtam gyãn sãr.
104
 This is not a song as you think. This is
knowledge of the Supreme dwelling in your self.
I only explain with words, but it is the essence
of knowledge of the Supreme Being.

Commentary :
Kabir Saheb did not write songs for
entertainment as many other poets did, but his
poetry is full of wisdom of the Supreme Being. He
explained that God and the soul are one. Thus the
knowledge of the soul is knowledge of God.

khti h*‡ k(h jit h*‡, kh& bjivt Qi[l .

Avisi Kil) jit h], t)n li[k ki mi[l —
kahatã hun kahi jãt hun, kahu bajãwat dhol;
swãsã khãli jãt hai, tin lok kã mol.

105
 I am saying again and again and with the
beating of drums;
Your breaths, more valuable than the three
worlds, and wasted in vain.

Commentary :
Kabir Saheb says that the main purpose of life
is to do devotion and get salvation, but people do
not pay attention to his advice. He spoke loudly
and instructed everyone to take the name of God
because the breath (life) is most valuable. In life,
not death, is salvation.

INDEX
achhe din pachhe gaye. —— 34
aj kahe hari kal bhajunga. —— 31
akath kahani prem ki —— 54
ambar kunja kuraliya. —— 65
apa taje au hari bhaje —— 18
106
awat gari ek hai —— 28
aya hai so jayega —— 32
bairagi birkat bhala —— 103
bhagati dwar ati sankara —— 74
bhakti nisaini mukti ki —— 68
bin rakhware bahira —— 35
bund smani samund me —— 49
chali jo putali launki —— 52
chalti chakki dekh ke —— 16
darsan karana chahiye —— 95
deha dhare kã dand —— 105
dhire dhire re mana —— 93
dukh me sumiran sab karai —— 82

ek din aisa hoyega —— 33

ek shabda guru dev kã —— 13
ghat ghat mera saiyan —— 42
guru bichãra kyã kare —— 12
guru bin gyan na upaje —— 11
guru dhobi sis kãpada —— 10

107
guru ko kije bandagi —— 07
hansi hansi kant na paiya —— 67
hari kirpa tab janiye —— 09
herat herat he sakhi —— 48
hridaya bhitar arasi —— 96
is tan kã diwa karau —— 66
jab lagi bhakti sakãmta —— 71
jablag nata jati kã —— 72
jaisa bhojan khaiye —— 104
jal jyon pyara machhari —— 73
jihi ghar sadhu na pujiye —— 101
jin dhunda tin payiya —— 47
jis marane se jag darai —— 53
jo toko kãta bowai —— 29

kabir dhani te sundari —— 76

kabir garva na kijiye —— 41
kabir khade bazar me —— 14
kabir kutta ram kã —— 77
kabir man nirmal bhaya —— 97
kabir prem na chãkhiya —— 62
108
kabir sab jag nirdhana —— 23
kabir seep samund ki —— 75
kabir sumiran sar hai —— 79
kabir suta kyã kare —— 86
kabir tu kãhe dare —— 78
kãchi kãya man athir —— 36
kãga kãko dhan hare —— 27
kahata hun kahi jat hun —— 107
kãjal keri kothari —— 99
kali kãl tat kãl hai —— 38
kãl kare so aj kar —— 30
kãmi krodhi lalachi —— 70
kasturi kundali basai —— 43
katha kirtan kali vishal —— 87
kathani mithi khand si —— 24
lali mere lalki —— 46
lene ko hari nam hai —— 81

madhur vachan hai aushadhi —— 25

mala pherat jug gaya —— 84
mala toh hai kãth ki —— 85
mala toh karame phire —— 83

109
mali awat dekha ke —— 39
man ke hare har hai —— 92
man ke mate na chãliye —— 94
man matang mane nahi —— 91
manus janam durlabh hai —— 20
mati kahe kumbhar se —— 40
mitha sabse boliye —— 26
mor tor ki jewari —— 100
naina antar aaw tu —— 50
naina nijhar laiya —— 64
naino ki kari kothari —— 51
nindak niyare rakhiye —— 19
pachha pachhi ke kãrne —— 15
pahale yaha man kãg tha —— 89
pawak rupi saiyan —— 45
paw palak ki sudhi nahi —— 87
piya chãhe prem ras —— 61
pothi parhi parhi jag muva —— 55
prem gali ati sankari —— 57
premi dhundat mai phiru —— 59
prem na badi nipaje —— 56
pura saheb seiye —— 69

110
put piyaro pitahi ko —— 105
ram rasain prem ras —— 60
rukha sukha khaike —— 22
saheb teri sahibi —— 44
saie itana dijiye —— 21
sakalo durmati dur karu —— 88
silwant sabse bada —— 17
surati dhekuli lej lau —— 63
tan bohit man kãg hai —— 90
tat tilak tihu lok me —— 80
timir gaya ravi dekhate —— 08
tum jani jano yaha geet —— 106
tu tu karata tu bhaya —— 58
yaha aisa sansar hai —— 98

111
The testimony of a saint is
the greatest treasure for the
upliftment of humanity.
J Das

112