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1 jahiya janm mukta hata, tahiya hata na koi;
chhathi tumhari hown jaga, tu kahan chala bigoi.
Meaning
O soul! Before birth you were free, and had no worldly bondage with a body;
Then your sixth sense (mind) arose; now where are you wandering as if lost?
Commentary
Guru Kabir is here speaking of the soul prior to being born in this physical body. The soul is eternally free until it comes into the bondage of the body and the world. It begins to be preoccupied with satisfying all kinds of desires and seeking material pleasures. It forgets its original, pristine, state of existence. Once the mind arose as a sixth sense and an instrument to be used by the soul, it started to create all types of desires and passions. It has become entangled in the material pursuits of the world. It has become deluded, thinking that the evanescent material things are really the Reality. In fact, all material things are temporary, but the soul is eternal, as it is Divine in nature. The mind does not recognize this. It is thus that Guru Kabir is saying that the soul was free, but because of the mind and its delusions it has become trapped in the material world, and is wandering in a lost state. One has to return to a realization of the pristine and free nature of the soul.
2 shabd hamara tu shabd ka, suni mati jahu sarak;
jo chaho nij tatv ka, to shabdahi lehu parakh.
Meaning
The Shabd (Word) is mine, and you are produced by Shabd; listen to it and do not shun it;
If you wish to realize your own Reality, then realize the Shabd.
Commentary
Guru Kabir is stating that he has realized the Word, and states that we are all produced by the power of the Word. We must try to realize that Word and not try to avoid it. Everything in the universe proceeded from the Word of God. That Word also manifests as our own Reality which is the Divine Soul. He thus states that if you wish to know your own Reality, then you must realize the Shabd.
To realize the Shabd means that you have to enter into meditation with the mind absolutely still. Meditation is the only path to realization of your own true Self, which is the Word, manifesting within.
3 shabd harmara adi ka, shabdai paita jiw;
phul rahana ki tokari, ghore khaya ghiw.
Meaning
My Word is from the beginning, and the soul resides in the Word;
The basket is for holding flowers, while the horse is eating up the ghee.
Commentary
In the beginning was the Word (Shabd), and from the Word proceeded the Soul and then all material manifestations, including the human form. It is thus that Guru Kabir states that in the beginning there was the Word and the Soul resides in the Word. It is the Soul that animates the body and gives it consciousness and makes it 'beautiful'. He compares the beautiful flowers that are kept in a basket. They are fragrant and beautiful to look at. Similarly, if through meditation you are able to realize your own soul, you will also realize the beauty of the soul, as it is an express of the Word.
In India, it is common to feed ghee (clarified butter) to the horses, when it is mixed up with other grains. Ghee is a delicacy in India. The horse eats the ghee with the grains, but does not know that the ghee is a delicacy prized by humans. Similarly, the person who is not awakened to reality of his own self, does not realize the greatness of his own soul.
Another explanation is that the clarified butter is contained in the milk that is being churned to produce it. The ghee is hidden in that milk but it is not seen, just so, the soul is hidden within the body, but the unrealized person does not perceived it.
4 shabd bina surati andhari, kaho kahan ko jai;
dwar na pawai shabd ka, phir-phir bhataka khai
Meaning
Meditation without the Word is blind; tell me where can it lead you?
When meditation does not reach the door of the Word, then again and again it strays.
Commentary
The Shabd (Word) is the origin of all manifestation. The Word is the power of God. In meditation we need to delve into the Word and experience it, personally. If this is not achieved, then meditation "abandons" the devotee, as his meditation wanders from subject to subject and ideas to ideas. To truly understand meditation one has to still the mind so that there is no distraction. Only then can the Word be experienced in the depth of one's own consciousness. This realization of the Word gives stability in spiritual life, and removes all doubts.
5 shabd-shabd bahu antare, sar shabd mathi lijai;
kahahin kabir jahan sar shabd nahi, dhrig jiwan so jijai.
Meaning
There is much difference between word and word, but churn the essence of the Word;
Kabir says where there is not the essence of the Word, then that life is cursed.
Commentary
If we think of a word in ordinary usage, then every word has a different meaning. But when we think of the Word, then it is the essence of all words and it is the essence of our being. It is essential that we know this Word by churning it over and over in our mind, and then meditating on it, until we realize its essence. Guru Kabir is saying that where this essence of the Word is not realized then that life is, indeed, cursed. By this he means that a person who has not realized his own essential nature which is the Word dwelling within, then he wanders in the world of desires and passions and suffers. Tranquility and bliss is attained when one realizes the Word.
6 shabdai mara gir para, shabdai chhora raj;
jin-jin shabd vivekiya, tinka sarigow kaj.
Meaning
Being struck by the Word, one falls down, and one can also give up the whole kingdom;
Whoever deeply considers the Word will have his life's goals fulfilled.
Commentary
Guru Kabir is again speaking of the Power of the Word. To fall down means that you have become humble when you realize the Word. On realizing the Word and its Divine significance, a king will often give up his kingdom. History tells us that many kings have given up their kingdom to follow a saint. One who really considers the Word deeply and has the meaning imprinted on his heart, will find that his life runs very smoothly. He is contented and peaceful. His life is full of harmony. Whatever he undertakes, he undertakes with a very positive attitude and will often have success, whereas others may fail. God is the source of all power and well being. The person who realizes the Word of God is truly the blessed one.
7 shabd hamara adi ka, pal-pal karahu yad;
ant phalegi manhali, upar ki sab bad.
Meaning
My Word is from the very beginning; remember it at every moment;
It will bear inner fruit, while all other words are useless.
Commentary
In this sakhi Guru Kabir is saying that the Word that he has realized is from the very beginning and was co-eternal with God. He exhorts us to remember this Word from moment to moment, for it is this Word that gives enlightenment. It allows us to realize our own eternal nature. If we meditate on the Word then it will bear fruit within us. That means that our own consciousness will be elevated and enlightened. All other words that we use and think upon are only external, and they will not lead us to the treasure which we seek in spiritual life. Realization of the Self is an inner journey, and all words used in languages are of no use.
8 jin jin sambal na kiyo, as pur patan pai;
jhali pare din athaye, sambal kiyo na jai.
Meaning
Whoever, being in a perfect city, does not take provisions for the journey, will not be able to obtain provisions when darkness falls, and the day has ended.
Commentary
People are prone to procrastination. This is especially true when it comes to a religious or spiritual life. Most people, especially, when they are young tend to put off practicing a spiritual life until they are older. In youth they are more interested in the pleasures of the world. For this reason we do not find too many young people who are committed to a spiritual life.
In the above sakhi Guru Kabir points this out in simple and beautiful language. Sambal is the food people take on a journey. The city has every kind of food stuff and it is wise to take provisions for the journey from the city. If one does not do so and night falls while he is on the way, it will be very difficult for him to get food. The 'city' Guru Kabir refers to is the body, and the darkness is old age, ignorance, impairment of the senses, and mental and physical illness. The 'day' refers to youth. If in youth we do not take "provisions" when we have a healthy body by which we can obtain the necessary spiritual 'food' for life's journey, then how are we going to obtain them when we are disabled and are suffering. In this connection Guru Kabir pointed out jo kal karna hai aj kar le, jo aj karna hai so ab kar le. "What you plan to do tomorrow, do today; what you plan to do today, do now." Let us not procrastinate any longer. You can easily train and shape a young and growing tree, but not a fully grown one.
9 yahan i sambal kari le, age vishyi bat;
swarg bisahan sab chale, jahan baniya na hat.
Meaning
Make provisions for your life here; the next path is full of lust.
All are trying to buy heaven, but there is no trader and no shop for obtaining it.
Commentary
Guru Kabir instructs us in this sakhi that we must make provisions for our spiritual welfare in this human life. This will not be possible in any other form of life. The next path to which he refers is that which is different from the human life, i.e. the path of animal life. No animal is capable of making provisions for its spiritual welfare, ie., to obtain liberation. This is possible only in the human form. The animal life is characterized by four qualities 1. eating; 2. sleeping; 3. mating (procreation) and 4. defending. As you can see, the animal is concerned only with its food, sleeping, procreating and defending itself and its young, and has no conception, whatsoever, about God and liberation. It is felt that animals are there only to enjoy or suffer the consequences of karmas, and they cannot do anything about it. In human life, however, everyone can do something about his or her life in order to make it better, and to achieve a spiritual goal.
Guru Kabir says that people everywhere are occupied in religious activities in trying to attain heaven - literally, to 'buy' heaven. But, unfortunately, there is no seller and no shop where one can go and obtain heaven. The various external religious practices, such as going to church, pilgrimages and rituals, etc. will not buy heaven. A fortunate devotee can "obtain" heaven if he obtains a spiritual master who can show him the 'inner spiritual path', through which he can "obtain" it.
10 jo janahu jiw apana, karhu jiw ko sar,
jiyara aisa pahuna, mile na duji bar.
Meaning
If you think of your human life as your own, then take good care of it. Human life is such a guest that it rarely comes a second time.
Commentary
This sakhi is similar to the last one. We value human life dearly and try to preserve it at all cost, but often we neglect its spiritual welfare. It is only in the human life that we can elevate ourselves from spiritual darkness to spiritual enlightenment. Thus, Guru Kabir tells us to take "good care" of it, i.e. to purify ourselves and live a virtuous life and meditate on God, the only Reality, and obtain salvation. Unless we live a virtuous life, it is possible to slip back into lower life forms, in order to suffer out the effects of karmas. It will not then be possible to live a spiritual life. Be spiritual now.
11 jo janahu jag jiwana, jo janahu so jiw,
pani pachawahu apana, pani mangi na piw.
Meaning
He who understands the mystery of life in this world, understands the soul.
He should digest his own water and not ask to drink the same water again.
Commentary
This sakhi deals with the progressive advancement of the soul towards God realization. The whole mystery of life is based on the Law of Karma (action and reaction) made possible when the soul attaches itself with intellect, mind, ego, body, etc., and the three gunas (qualities). Actions then determine what happens in our lives - the present one, and future lives. The mysteries are such things as Why did God "create" us? How does the soul exist in us? What happens to the soul at death? Why is there suffering in "innocent" children and people? All of life is a mystery until we understand the soul in relation to God on the one hand, and with the body and mind on the other. Along the way we have to perform actions which can either elevate or lower us spiritually. But since we would like to enjoy happiness or bliss, or obtain salvation, then our actions should be noble and righteous, so that we progress higher with each succeeding life. Guru Kabir uses water, figuratively, to mean karmas. If we "digest" our karmas, then they are finished and will not produce undesirable effects. As we progress higher we should not indulge in the same karmas as previously, or else we will stagnate. Thus he instructs us not to drink the same water again.
12 pani piyawat kya phiro, ghar ghar sayar bari,
trishawant jo hoiga, piwega jhakh mari.
Meaning
O Poet! Why do you wander from house to house offering water to others?
He who is thirsty will helplessly come to you to drink.
Commentary
In this sakhi Guru Kabir refers to the guru or priest as the poet, and the guru mantra or spiritual instruction as the water. He asks the guru, what need is there to go about offering spiritual instructions to others, who are not ready for them? Those who are ready for spiritual instruction will, themselves, search for it and come to the source where it is available, just as one who is thirsty will seek out water. This sakhi can be interpreted in two ways. Firstly, there are many so called gurus who travel about initiating people, in order to gain disciples, and thus make a living. Many of these disciples are not true seekers after spiritual wisdom. Secondly, a guru should not initiate - give spiritual instruction to - those who do not know its value, and prefer to remain in spiritual darkness.
13 hansa moti bikaniya, kanchan thar bharai,
jo jako marm na janai, so tako kahh karai.
Meaning
The soul is sold for a golden dish full of pearls.
What can he do with it who does not know its value.
Commentary
It is well known that in the world the majority of people will pursue material wealth. There are rare ones who will pursue spiritual wealth. Pearls here represent spiritual wisdom, or spiritual teachings, given by a master to his disciple. That disciple, who has the gift of spiritual discrimination, will be able to make use of the teachings, but the disciple, lacking spiritual discrimination, will not be able to make use of the divine teachings given by his master. In this sakhi Guru Kabir is pointing out to us what we should already know, but which we seem to disregard. As an example he stated "Though the bee is far away it will come to the flower attracted by its fragrance. What can the poor frog do though it is right on the lotus". The injunction here is that we must not seek material treasures which cannot give us ultimate happiness, freedom, and liberation. We must seek the spiritual wealth by using our discriminative intelligence and attain salvation.
14 hansa tu subarn barn, kya barnow mai tohi;
tariwar pai paheliho, tabai sarahown tohi.
Meaning
O Soul! You are of wondrous golden color; how can I adequately describe you.
Having obtained the human body, if you depart stainless, then I will truly appreciate you.
Commentary
The soul exists in all beings. And because it is Divine in nature, Guru Kabir describes it as having a wondrous golden color. Yet, it is very difficult to describe the Soul, as it is beyond the comprehension of our material senses and mind. The word tariwar means a tree, and paheli means a riddle. Tree here refers to the body and the riddle is the riddle of existence, i.e. the soul emanating from God and inhabiting a body. It is the duty of the soul to purify itself and become stainless, i.e. free from all evils, passions, violence, etc., and to realize its unity with God - its source. Guru Kabir makes the point that although the soul is Divine in nature, if it is occupied with evils and passions, and thus becomes stained then, judging from our human stand-point, it has debased itself and is not of much value. On the other hand, if the soul purifies itself, and departs from this body, it will unite with God. Such a soul is worthy of appreciation. It is our duty in this life to live righteously, humbly, free from passions and material entanglement and to realize our unity with God.
15 hansa tu toh sabal tha, haluki apni chal
ranga kuranga rangiya, tain kiya owr lagwar
Meaning
O soul! You were strong and your conduct was graceful;
Now you are colored with evil colors, and have made others your lover.
Commentary
In this sakhi Guru Kabir is comparing the soul before and after taking on the human body. At first the soul was pure as it was part of God and possessed Divine qualities and spiritual strength. The soul, however, on taking a human body and coming into the world, becomes "colored" with the various colors of the world i.e.. entangled with worldly activities and passions, such as greed, pride, insincerity, lust, anger, corruption etc. In the human form it has forgotten its own true nature and its relationship with God. It has fallen in love with ego and material pursuits. We must understand, though, that the soul is potentially Divine. Only when it has become associated with the human attributes that it has become "evil". Life's purpose is to realize the Divinity of the soul and thus become free from the "evil colors".
16 hansa sarwar taji chale, dehi parigow sun
kahahi kabir pukarike, tehi dar tehi thun
Meaning
The swan departed from the pond leaving it lifeless.
Kabir proclaims that it has returned to the same door and the same pillar.
Commentary
In this sakhi Guru Kabir compares the swan to the soul and the pond to the body. Just as the swan flies away from the pond, just so the soul leaves the body which becomes a corpse. He states, however, that the soul has returned to the same door and the same pillar, which means that the soul did not obtain liberation and had to return to the same material world, assuming a body again. As long as the soul is bound by desires of the material world, it will keep on returning here until it can free itself through spiritual growth and obtain liberation.
17 hans baku dekha ek rang, charen hariyare tal
hans chhir te janiye, bakuhi dharenge kal
Meaning
We see that the swan and the crane have the same color, and move about in the same pond;
The swan is known by testing with milk, and the crane is immediately revealed.
Commentary
Both the swan and the crane may be white but their natures are different. If we judge by external appearance, then we will be misled. If milk is used as a test, the swan will drink the milk but the crane will reject it. Furthermore, the crane is known for stalking and pouncing on the fish, and swallowing it whole. The swan is used to symbolize spiritual nature and the soul, but the crane is used to symbolize evil. The swan figuratively separates the milk from the water and drinks it, indicating it uses its discriminative intellect. The crane shows no such discriminative intellect. The lesson from this sakhi is that there are both spiritual and non-spiritual people in the world. The spiritual ones are revealed by their righteous living, whereas the non-spiritual ones are revealed by their evil desires and passions.
18 kahe harini dubri, yahi hariyare tal,
lachh aheri ek mrig, ketik taron bhal.
Meaning
Oh deer! Why are you so emaciated when this pond is full of lush green vegetation.
There are a hundred thousand hunters and one doe. How can she save her head?
Commentary
In this sakhi Guru Kabir is describing the plight of the soul. Although the soul dwells in God's presence, it is deprived of that beneficial knowledge because it is caught up in the innumerable problems of existence. The soul becomes as helpless as the doe which is surrounded by hunters. The hunters here are the desires, passions, ego, greed, anxieties, attachments, etc., which govern people's lives. As long as one does not use his intellect wisely and control his mind and seek out 'spiritual food', and obtain liberation, he will be killed by the 'hunters'.
19 tin lok bhow pinjara, pap punya bhow jal,
sakal jiw sawaj bhaye, ek aheri kal.
Meaning
The three worlds are like a cage, and sin and virtue are like a net;
All the souls have become prey and the one hunter is kal.
Commentary
The three worlds are spoken of as heaven, earth and hell. The souls are thought to be confined to these three spheres of existence. These three, however, are the creation of the mind and they thus become the cage which entrap the soul within. Popular religion will thus say there is no escape from these three, and that one can be in any of the three depending upon one's spiritual attainment, or lack of it. From the point of view of the soul there is no need to create hell and heaven because is a continuum from the unspiritual to the higher spiritual level, and there is no clear dividing line which can state that a soul deserves to be in either hell or heaven.
Similarly, sin and virtue are like a net woven by the mind, and the latter becomes trapped in it, being buffeted from one side to the other. What is thought of as being sinful can really be thought of as error, due to inadequate knowledge or spiritual development. Thus the concept of sin can be dispensed with. However, since we live with these concepts, they serve as a net to trap us.
Kal is time and everything is subject to change, decay or death in time. This is why time is thought to be the one hunter from which nothing escapes. This is so only from our relative human stand point, but not from the eternal stand point of the soul. The soul, being Divine, is eternal and is beyond the scope of time, space and death.
The teaching of this sakhi is that if we live a Divine life, then we can dispense with the ideas of heaven, earth, hell, sin, virtue and time. As Guru Kabir has pointed out "No one has returned from the other side to tell us what it is like."
20 lobhe janm gamaiya, papai khaya pun;
sadhi so adhi kahai, tapar mera khun.
Meaning
Greed makes you waste your life, and evil actions nullify the good actions;
If you belittle a devotee than I am annoyed.
Commentary
We all know that greed brings a lot of distress and will often get us into trouble. Contentment is definitely better than greed. Similarly, if you wish to reap the benefits of virtuous actions, then you must avoid evil actions. Evil thoughts and actions can never bring good. Similarly, good thoughts and actions can never bring evil. Guru Kabir is saying that devotees practice a righteous life, but there are many people who criticize the spiritual person. He states that he is annoyed or angry with those people who look down upon the devotees of God and either scorn or punish then. We need to have respect for the devotees, for they undergo a great deal of austerity and self control in order to maintain their spiritual status. Instead we should learn from them how to elevate our own lives.
21 adhi sakhi sir khari, jo niruwari jai;
kya pandit ki pothiya, rat diwas mili gai.
Meaning
Half the time death is hanging on your head. Remove it if you can.
What use are the pandit's books, which day and night sing of removing it?
Commentary
Death is ever "standing" on our heads and we do not know at what time it will strike. We must thus always be prepared for death. The best way to be prepared for death is to free ourselves from the various entanglements in the world. We must free ourselves from the various passions of ego, greed, hate, prejudice, etc., and make our minds pure. Books will often describe in detail the benefit to be derived from spiritual life. They will talk about liberation from this world of bondage. People will read these books and feel that they have gained a great deal of knowledge, and are ready to face death. Guru Kabir is saying, on the other hand, that reading all these books only gives you book knowledge and will not prepare you in a practical way to be a spiritual person and to face death fearlessly. A person must develop into a spiritual being in all spheres of activities i.e. thought, word and deed. These, accompanied by purity of heart, will make him fit to enter into a knowledge of God. He then faces death fearlessly, realizing that death is only a transition to another life.
22 panch tatva ka putara, yukti rachi main kiw;
main tohi puchhow pandita, shabd bada ki jiw.
Meaning
God made this body skilfully with the five elements and the body cried "I", " I".
I ask you O Pandit! Is the Word greater or is the Soul?
Commentary
Using the five elements of earth, water, fire, air and ether, God made this body very skilfully. In the gyan gudri it is figuratively stated that God used the Word as the needle, Meditation as the thread, Knowledge as the stitch, and made this body in a marvellous way just as a quilt is made of various pieces of cloth. Without God this body can have no existence. Yet one becomes full of ego and utters "I", "I", taking credit for his existence and accomplishments. Guru Kabir put the pandit into a quandary by asking him whether the Word or the Soul is greater. All existences proceeded from the Word of God; also every Soul was contained in God and is co-eternal with God. In this case the Soul refers to man with a body of five elements which, must, of necessity, come into existence by the power of the Word. Thus it can be seen that the Word is greater than the Soul.
23 panch tatva ka putara, manush dhariya nawn;
ek kala ke bichhure, vikal hot sab thawn.
Meaning
The body is made of five elements and is named human;
If deprived of one element, it becomes restless at every step.
Commentary
The body is made of five elements - earth, water, fire, air and ether. Being with the body have we been named 'human' i.e. who use the mind (man). If this body is deprived of one element e.g. air, then it becomes restless and dies. This indicates the fragility of the human body. There is no need to be engrossed in pride and ego.
Esoterically speaking, the one element Guru Kabir refers to here is knowledge of the Self. Without knowledge of the real Self which is God dwelling within, man does not achieve peace of mind - the peace that passeth all understanding. He is caught up in a merry-go-around of the material world, and is driven by cravings and passions which keep him in turmoil all his life. Every person desires peace of mind and happiness. These can be achieved only by that Supreme Knowledge which gives total freedom. That Supreme Knowledge is of the Self.
24 rangahi te rang upaje, sab rang dekha ek;
kown rang hai jiw ka, taka karahu vivek.
Meaning
One color arises from another color, but basically all colors are one;
What is the color of the Soul? Try to understand the difference.
Commentary
One color arises from another color as is well known. The primary colors - red, blue and green - can be mixed to produce a number of secondary colors and these secondary colors can be mixed to produce an endless variety of tertiary colors. Guru Kabir is using this analogy to state that the various forms that exist in the universe are derived from the same basic form, which is termed matter and which is unconscious. This unconscious matter exists in endless variety, but nevertheless, they remain gross matter and lifeless. He then asks the question about what color is the Soul. And he says that we must try to understand what is the difference between the soul and matter. Is the soul conscious, or unconscious? Is it physical, or non-physical? Is it reproducible as various colors, or various forms of matter, or is it non-reproducible and unitary? Does it have form, or is it formless? These and similar questions are implied in this question asked by Guru Kabir. Every person who is a true seeker of spiritual understanding must, at some point, try to understand what the Soul is, because by this understanding one understands one's real Self.
25 jagrat rupi jiw hai, shabd sohaga set;
jard bund jal kukuhi, kahahi kabir koi dekh.
Meaning
The soul's nature is wakefulness and the Word purifies it as white borax purifies gold;
Kabir says that the body is like the wild hen produced from a pale drop. Hardly anyone understands it.
Commentary
This sakhi expresses a profound metaphysical fact. The soul is non-material and derived from God. As such it is of the nature of consciousness and free from all defects. It is purity itself. But on coming into the world, occupying a body, it becomes tainted with worldly things and loses its original consciousness of itself and its source. The Word of God imparted by a spiritual teacher is like the white borax which is used to purify gold. Just as the gold becomes pure, just so the soul is made to realize its own purity. Guru Kabir uses the example of the body being formed from a pale drop which represents semen. The body develops after the semen fertilizes the ovum. The body by itself, devoid of the soul, is inert matter and it has no consciousness. With the soul it becomes a conscious being. However, if it does not seek the Word then it remains like the wild hen, not growing in wisdom and spirituality. The purpose of life is to realize what the soul is and its connection with God. Guru Kabir states that hardly do people understand this kind of knowledge.
26 panch tattv le ya tan kinha, so tan le kahi le dinha;
karmahi ke bas jiw kahat hai, karmahi ko jiw dinha.
Meaning
The body is made of five elements. Getting the body, what have you done with it?
It is said that karmas control the soul and that the soul is given to perform karmas.
Commentary
This body is made up of five gross elements - earth, water, fire, air and ether. These are not the chemical elements of chemistry, but are the solids, liquids, heat, air and space which composed the body. These are necessary for all material manifestation when they are combined in various proportions. The body is the gift of God which the soul acquires. God is the Giver. If the recipient does not use a gift properly, the giver becomes unhappy about it. Similarly, God would like to know that the recipient of the body uses that body properly. Thus Guru Kabir asked the question "What have you done with it?"
This sakhi touches upon the Law of Cause and Effect. It is the Law of Karma. Once the soul acquires the body, it begins to partake in various activities. These determine what the soul will do in the future. If a person performs karmas that will keep him entangled in the material world, then, after death, the soul must return in another body in order to reap its reward and punishments. It is impossible to live without performing actions, but all saints have taught that one must become detached from actions i.e. perform them without the motive of personal gain. This is a vast topic which cannot be fully explained here. But until the soul becomes free of karmas it cannot obtain salvation. It is in this way that karmas control the soul by making it be born over and over again in the cycle of birth and death.
27 panch tattv ke bhitare, gupt bastu asthan;
birla marm koi pai hain, guru ke shabd praman.
Meaning
Inside the body of five elements is the place of a hidden thing.
Hardly does anyone know this secret. The guru's word is the only authority.
Commentary
The body is made of five gross elements but, of itself, is only matter, and therefore lifeless. The soul is imperceptible, but it animates the body and maintains life. We do not really know what the soul is. The importance of the guru is that he is able to teach you authoritatively what the soul is. He also instructs you how to proceed by delving inwards through introspection and meditation to obtain an understanding of the soul. Unless you understand and have a personal knowledge of what the soul is, and what is its relationship with God, you will remain on the fringes of religion and spiritual life. You must reach the core of spiritual life in order to obtain liberation. That core is that 'hidden thing' which resides within the body.
28 asunn takhat adi asana, pind jharokhe nur;
take dil me hown basa, saina liye hajur.
Meaning
He who sits on the steadfast throne of realization, has light shinning from the window (heart) of his body;
I, with my army, dwell in the heart of such a devotee.
Commentary
The devotee who is God realized is steadfast in his knowledge of God. He is thus said to be seated on a steadfast throne of realization. This means that he cannot be shaken from his knowledge of realization because he no longer has any doubts about himself, about God, and about God's manifestation in the universe. He lives a spiritual life and manifests the qualities of God. He is thus said also to have light shining from his heart. This means that his life is illuminated by the Light of God. All the noble qualities of God shine forth from him. Guru Kabir is speaking as God Himself here, and He says that He dwells in the heart of such a devotee with His army. The army here refers to the qualities possessed by God. These qualities are knowledge, bliss, purity, love, forgiveness, harmony and other such qualities which we ascribe to God. All devotees aspire to attain such a state of God Realization, but that realization depends on the devotee's sincerity, devotion and commitment to reaching such a goal. Once he obtains such a state, he becomes an illumined soul or a God realized soul.
29 hridia bhitar arasi, mukh dekha nahin jai;
mukh to tabahi dekhiho, jab dil ki dubidha jai.
Meaning
The mirror is in your heart, but you cannot see your face in it;
You will see your face only when you remove all doubts from your heart.
Commentary
The mirror is really the mind which reflects what you really are. Just as a dirty mirror cannot reflect a clear image, just so an impure mind cannot reflect what you truly are. When the mind is full of impure thoughts, passions, and various types of greed, attachments, etc., then it will not be able to see God who is the Real Being within as the Soul. The mind must be purified in order to see yourself, just as you clean the mirror to see your face clearly. Guru Kabir says "If you wish to see yourself in the mirror then you must keep it clean; if the mirror becomes dirty, how can you see yourself?" Spiritual life consists in systematically purifying the mind, thus freeing it from all impurities in thought, word and deed. This is the only way to realize God within yourself and obtain liberation.
30 gawn unche pahar par, ow mota ki bahh;
kabir as thakur seiye, ubariye jaki chhahh.
Meaning
Kabir says that one should live on a high mountain and hold on to the arm of a strong person;
One should serve such a master under whose refuge one can get liberation.
Commentary
Guru Kabir advises that one should live on a high mountain and hold on to the arm of a strong person. By the high mountain he refers to living in an elevated spiritual state, free from the material and mental bondages of the world. Just as one living on a high mountain escapes a flood, just so a person living in a spiritually high state will avoid being trapped by maya (illusion). The strong person refers to a guru, or spiritual teacher, who has the requisite knowledge and ability to help one to live in a high spiritual state. By taking refuge under such a master one can obtain liberation. The lotus is often used to symbolize such a spiritual state of living. Just as the lotus grows from the mud but itself remains pure and unsoiled, just so the devotee can live in the world but remain free from its turmoil and material, mental and emotional bondage. The alternative is to continue in this world of maya (illusion) and be subject to rebirths according to the Law of Karma.
31 jehi marag gaye pandita, tei gayi bahir;
unchi ghati ram ki, tehi chadhi rahai kabir.
Meaning
The path followed by the pandits is also the same one followed by the worldly people;
But Ram's abode is very high, and Kabir has climbed there.
Commentary
In this sakhi Guru Kabir testifies to the fact that the pandits (priests) follow the same path, or way of life, as followed by the average worldly person. That means, in effect, that the priests are usually not much better than the average person who is pursuing the worldly life, and are living for the satisfaction of their desires and external pursuits. They are not truly seeking to attain liberation, or the realization of God who dwells within as the Conscious Spirit. They are often pre-occupied with their dogmas, rituals and rigidly controlled doctrines which do not give them freedom. Only a few people strive to realize God and those are the mystics. It is for this reason that the sakhi states that God's abode is high (on a high mountain). It requires a great deal of self-discipline and effort to climb there. Kabir states that he has climbed that steep path and reached the abode of God.
32 ye kabir tain utari rahu, tero sambal paro na sath;
sambal ghate pagu thake, jiw birane hath.
Meaning
Kabir says, "Come down from your high path as you have run out of supplies;
When you run out of supplies, and your feet are tired, you are at the mercy of others."
Commentary
In this sakhi Guru Kabir is instructing a devotee who wants to obtain liberation and is following a spiritual path, but who does not have adequate preparation, or faith and devotion in his heart. He, therefore, is short of adequate supplies, figuratively. When a person is traveling in a foreign country, and he runs out of supplies or funds, and he becomes tired, he is at the mercy of others. Similarly, when a devotee is traveling on the spiritual path and he has not prepared himself by developing the proper virtues of love, humility, kindness and contentment, and giving up the passions of lust, anger, greed, hate, etc., then he will find himself in a difficult position. Instead of attaining God Realization, he will find that he is at the mercy of kal (negative power). It is precisely this condition which prevailed in the lives of prominent television evangelists who have been scandalized by actions unbecoming of people in their positions in the church. The same applies to other people who want to be on a spiritual path but do not examine their behavior and clear their consciences, and are still hoping to attain liberation.
33 kabir ka ghar sikhar par, jahan silahali gail;
pawn na tike pipil ka, tahan khalkan ladai bail.
Meaning
Kabir's house is on the mountain top where the path is very slippery;
Where the ant's legs cannot get a foot hold, there the people wish to go with loaded bullocks.
Commentary
This sakhi deals with the spiritual height attained by saints. By the mountain top Kabir, figuratively, means the pinnacle of spiritual perfection which he attained and where he dwelt, meaning that he dwelt with God. The path to God is very slippery because most people cannot live a real and true spiritual life, in order to gain the illumination of God in this life. If an ant's legs cannot gain a foot hold on such a path, then how can a bullock loaded with goods travel on that path? The load refers to pride, ego, and vanity along with other passions with which people fill their lives. These must be discarded if one wishes to travel on the path to God. We know that the ant can walk on almost any surface, yet it has trouble to walk on the path, figuratively, to God. The ant, however, belongs to the material world and lives by instinct and has no consciousness of Divinity. Thus the ant, in spite of its agility, cannot travel on the spiritual path. There are many people like the ant who have perfected themselves in many ways, but still have their hearts full of ego, and thus they also cannot reach God. Everywhere in his teachings Guru Kabir has instructed people how they have to travel in order to reach the "mountain top" where God dwells.
34 binu dekhe waha desh ki, bat kahe so kur;
apuhi khari khat hai, bechat phirai kapur.
Meaning
Without experiencing that country (God Realization) whoever talks about it is foolish;
He, himself, eats bitter things and wanders about selling camphor.
Commentary
There are many teachers and preachers of heaven and God, and spiritual life. Many of these same people are still victims of their own passions, cravings, selfishness, intolerance and greed. If we could read their minds what a shocking story their minds would tell! These people, nevertheless, preach from the pulpits of various denominations and religions and try to take other people to God. In this sakhi Guru Kabir states that such people are foolish. If they do not have God Realization within themselves, how can they impart that to others? They are themselves bound by their human frailties, yet they go about teaching others of righteousness. Thus Guru Kabir states that such people eat bitter things (cravings and passions) and wander about selling camphor which they do not possess. Elsewhere, Guru Kabir has stated that such people are like the blind leading the blind and they both fall into the well. We should rouse ourselves from our spiritual lethargy, throw our narrow conceptions and dogmas aside, and awaken to the light of God shining in all.
35 shabd shabd sab koi kahai, wo toh shabd videha;
jibhya par awai nahi, nirakhi parakhi kari leha.
Meaning
All people say "shabd", "shabd" (the Word), but that shabd is bodiless;
It does not come to the tongue; examine it and understand it.
Commentary
People all over the world talk of the Word, the Word of God. The world was created from the Word. But do they really understand what the Word is? Guru Kabir says that this Word is bodiless and by talking of It, It does not become a part of one's own being. He states that the Word does not come to the tongue, therefore when you utter the Word, you are not in fact, uttering the Word, but only a sound symbol of what the Word actually is. He tells us to examine it, and understand it.
The Word and God cannot be separated. Neither can the Word be separated from living beings. God and His Power, or the Word, are never separate. God manifests in all beings everywhere and it is that God Energy that produces and sustains life. God has no name and whatever terms we use to name God remain only our Word symbols for God. God can thus have as many names as we wish to ascribe to Him. Nevertheless, God remains God, unfathomable to our bodily senses. God can be examined and known only through an inner cleansing process to attain purity of the mind and heart, and to allow God to manifest within. God is in secret and He will be seen in secret. One must attain this through meditation. When one understands the Word, one becomes enlightened and free from the material bondage of the world.
36 parbat upar har bahai, ghoda chadhi basai gawn;
bin phul bhownra ras chahai, kahu birwa ko naun.
Meaning
God consciousness flows on the mountain top and the horse (mind) climbs to dwell in that village;
The bee (soul) wishes to drink the nectar though there is no flower. What is the name of that tree (which produces the flower and nectar)?
Commentary
This sakhi deals with the mystical concept of union with God. The mountain top refers to the summit, or void, as described in meditation. The horse is the mind which the yogi must control, so that he can climb to that summit and dwell in that village where God dwells. The bee is the soul which always longs to drink the nectar of God Realization, but how can there be nectar without the flower. Mystically, the tree is the body which produces the flower (which makes it possible to have the nectar of God union). In other words, the yogi, or devotee, starts with his body. He then uses his mind which he must control, so that the mind can rise to realize God consciousness in meditation. In that exalted state of meditation the soul which has been athirst for union with God, merges into that God consciousness and its sense of individuality disappears. The bondage which the soul had accumulated in the course of its worldly existence is immediately abolished, and the soul realizes liberation. The same idea and process has been expressed in various ways by all saints and saviours of the world. It is the only way in which to obtain liberation from the clutches of worldly existence. All people who adhere to a religion and aspire to liberation, must eventually go through this process to reach their desired goal.
37 chandan bas niwarahu, tujh karan ban katiya;
jiyat jiw jani marahu, muye sarv nipatiya.
Meaning
O sandal wood! Give up your fragrance; because of your the forest is cut.
Do not destroy living beings. At death all will be destroyed.
Commentary
In this sakhi Guru Kabir uses the figure of speech of personification. He uses the sandal wood to represent the human being. Because of the sandal wood people will cut down other trees in order to obtain the sandal wood for use. A human being, similarly, cuts down other lives either for food or for other reasons. The fragrance of the sandal wood represents the desires and passions of the human being. Because of the fragrance the sandal wood and other wood along with it are cut, just so, because of desires, man destroys other life. Guru Kabir, who teaches total non-violence towards other living beings, instructs that we should not kill living beings. Death will come soon enough and all living beings will be destroyed anyway. It is not in our hands to destroy what God has created and which we cannot create.
38 chandan sarp lapetiya, chandan kahh karai;
rom rom vish bhiniya, amrit kahan samai.
Meaning
The snake wraps itself on the sandal wood tree. What can the sandal wood do?
When every hair of the body is soaked with poison, how can nectar get in?
Commentary
In this sakhi Guru Kabir uses the snake to symbolize the passions and evils which people have, and the sandal wood tree to represent the human being. The sandal wood grows in the forest and often snakes will entwine themselves on the tree as occurs in any forest. The snake may be full of poison and the sandal wood is full of fragrance which people seek. Similarly, a person may be full of the passions of lust, greed, anger, ego, and vanity, etc., and his life may be colored by hate and intolerance. A person living this life really does not leave much room for love, beauty, harmony and righteousness to enter into his life. Just as a sandal wood is helpless in removing the snake from itself, just so, people caught up in these passions and negative feelings and behavior, have difficulty in extricating themselves through lack of self discipline and exertion of their will, and they become unwitting slaves to their own passions and desires and evil tendencies. This is not truly a human way of living. Every human being should realize his Divine origin, and live in such a way that the love, beauty and harmony of God manifest through him.
39 jyon modad samsan shil, sabai rup samsan,
kahahi kabir waha sawaj ki gati, tabki dekhi bhukan
Meaning
Just as a crystalline stone reflects the colour and form of every object placed near it,
Just so the dog sees itself reflected and barks at it, says Kabir.
Commentary
A crystalline or polished stone behaves like a mirror and will reflect any colour or form of an object placed in front of it. In this sakhi Kabir uses the crystalline stone to symbolize man’s mind and the dog is the man himself. Whatever the man is, that is what he will reflect in his mind. The saying “as a man thinketh so he is” carries the same meaning. People are full of various types of emotions, passions and feelings and they react to them by reflecting mentally, either anger, frustration, dejection, depression, or happiness, contentment, peace and love. Just as the dog seeing itself reflected and he barks at the reflection, just so, people react to the various emotional states by reflecting them in their mind.
In this sakhi Guru Kabir teaches that the dog foolishly barks at its own reflection, thinking that it is another dog. People should not be foolish like the dog and keep on reacting to their varied emotional states, passions and frustrations, etc. People should understand themselves and develop self-control, and maintain an equanimity of mind. This is very important for all of humanity, as it is the path to peace and happiness.
40 gahi tek chhorai nahi, jibh chonch jari jai;
aiso tapt angar hai, tahi chakor chabai.
Meaning
Once you accept a vow do not give it up, even though the tongue and beak get burned.
Even though such heat is in burning charcoal, still the chakor eats it.
Commentary
There is a popular legend in India with reference to the chakor (bird). On seeing the moon it becomes so enraptured that it forgets itself and even pecks at burning charcoal. Guru Kabir uses the example of this bird as adhering to its vow of adoring the moon that even if it gets scorched it does not give up its adoration. People should, similarly, make up their minds and stick to whatever decision they have arrived at. If they remain firm-minded, they will never turn back from their goal, in spite of difficult circumstances. Guru Kabir teaches that a person should have whole-hearted devotion and be prepared to undergo some austerities in order to achieve Self-realization. Life is not a bed of roses; it has thorns, but that should not prevent one from following a spiritual life.
41 chakor bharose chandra ke, niglai tapt angar,
kahai kabir dahai nahi, aisi bastu lagar.
Meaning
The chakor, being reliant on the moon, eats burning charcoal;
Kabir says that he does not get burned - such being the attachment to a noble one.
Commentary
In Hindu mythology there is a bird called the chakor. It longs to see the moon and on seeing it, the bird becomes entranced. In such a state it even pecks at burning embers but it does not get burned. It is similar to a person under hypnosis and given the suggestion that he will not feel pain or get burned with a flame. Guru Kabir uses the chakor bird to explain the type of relationship we must develop with God. If we become so attached to God and enraptured in Him, then we will not be burned by any of the troubles of this world. We will rise above the passions, doubts, intolerance and bigotry. We will develop contentment and happiness in life. We will take part in noble actions and keep noble company, and steadily grow in spiritual wisdom. What else is really important in life?
42 jhilmill jhagra jhulate, baki chhuti na kahu;
gorakh atke kalpur, kown kahawai sahu.
Meaning
Everyone swings in the scintillating light of the world; no one can escape it.
Even Gorakh was trapped in the city of Kal (this world). Who then can be called noble?
Commentary
This world is full of many very attractive things for people, here described as scintillating light. Just as a moth is drawn to a light and often is burned to death, just so many people are attracted to the things of this world which also, figuratively, scorch them to death. No one can escape it. Gorakhnath was a famous yogi who did a great deal of austerity. Even he was subject to mortal death like anyone else. If such a great yogi had to go through this world ending in death, then what can be said of the average person.
In yoga, the scintillating light can be seen in meditation, and it is a sign of being on the path, but yet, a long distance to go. Many yogis often end up arguing about the scintillating light, and be entangled in the same problem. This type of activity shows that one has not yet reached God Realization and, therefore, is still in bondage to this material world, and will end up in death without attaining liberation.
43 gorakh rasiya yog ke, muye na jari deha,
mas gali mati mili, karo manji deha.
Meaning
Gorakh was very fond of Hatha Yoga and, when he was departing his life in Hatha Yoga, he instructed his disciples not to burn the body.
His flesh melted and mixed with the soil, in spite of his punishing it uselessly with the practice of Hatha Yoga.
Commentary
Gorakhnath was a famous and an accomplished Hatha Yogi. He was able to purify his body through his practices. Because of his yogic powers he was able to practice his yoga and go into death. His body, nevertheless, melted and mixed with the earth like the body of anyone else. He did not achieve immortality of the body, in spite of his pride and Hatha Yogic achievement. Guru Kabir advises that mere physical training in yoga without, at the same time, training the mind in the highest spiritual attainment and obtaining God realization, then the mere physical practices of yoga are not, in the end, beneficial. You see, spiritual attainment is achieved through the mind and the spirit, and the body is merely the vehicle for its attainment. When one lavishes effort and time on the vehicle and not on the mind and the spirit, then one is doomed to failure.
44 ban te bhaga bihade para, karha apni ban;
bedan karha kaso kahai, ko karha ko jan.
Meaning
According to his nature of running, the hare runs from the jungle and falls into a dreadful trap;
To whom shall the hare tell his trouble, and who will understand it.
Commentary
This allegorical statement is used by Guru Kabir to explain the condition in which people find themselves according to their natures. The hare has a habit of running from one bush to another, and because of this habit he can fall into a trap from which he cannot escape. Just so people fall into the traps of materialism, illusion, doubts, passions, anxieties, depressions, religious and racial intolerance, pride and vanity, etc. People are engulfed in these because of their various natures, attitudes, knowledge and beliefs. Once each person is caught in his particular trap or set of traps, to whom can he tell his trouble as there will hardly be anyone who can understand his trouble from his own view point. Other people are also caught in their own traps, and escape to freedom becomes very difficult. Freedom can be obtained only by purifying one’s life and living nobly according to the highest spiritual ideals as taught by the great gurus and saviours of the world. If people follow their natural natures (inclinations) prompted by things of the material world, then it is difficult for them to obtain freedom.
45 bahut diwas te hindiya, sunya samadhi lagai;
karha para gadh me, duri para pachhitai.
Meaning
Hatha Yogis, trying for many days to obtain samadhi in the depth of silence, do not find that state of bliss.
They repent, just as a rabbit which falls into a ditch and repents, being far away from its destination.
Commentary
Unless God is firmly established in one’s heart and becomes a working and motivating power in that person’s life, he will not be able to obtain the bliss of union with God. There are many yogis who become adept in Hatha Yoga, and they long for union with God in the state called samadhi. But they do not obtain it because they are preoccupied with their yogic practices. They have, figuratively, fallen into a ditch or a hole from which they are not able to escape. It is the same as a rabbit which falls into a deep ditch and is not able to escape. The rabbit repents for its sorry state and for not reaching its destination. Just so, the Hatha yogi repents for not obtaining God union. External practices fail to give God realization. Becoming pure and humble allows God to motivate all actions. One has to be totally immersed in the Consciousness of God before one can obtain that bliss of union with Him.
46 kabir bharam na bhajiya, bahubidhi dhariya bhesh,
sai ke parchawate, antar rahi gai resh.
Meaning
O Kabir! Man does not escape from doubts even when he assumes many outward forms;
Without realization of the Master in the heart, the stain of doubts remained.
Commentary
People following certain religions will put on the external garb of that religion. Thus we find people wearing robes of different colours, sandal marks, caps, rosaries, crucifixes, turbans, sacred threads and garlands, or carry other symbols of their religious order. These external trappings do not cleanse the heart of these adherents. Their lives do not become pure and spiritual because of their adornments. Guru Kabir states that they are still full of doubts, and that they cannot fathom the divinity of the Master who resides within their own hearts. This teaching is so simple and yet people, even those who feel they are following a true religious path, find it difficult to understand what is a true spiritual life. Unless people awaken to the truth of spiritual life, they will continue in doubt and continually search for liberation.
47 binu dande jag dandiya, sorath pariya dand,
bat nihare lobhiya, gur te mithi khand.
Meaning
People of this world suffer without being punished, just as the people of Sorath were.
They are greedy, seeing the attractions of the world, just as they like the sweeter sugar than molasses.
Commentary
Sorath was the ancient name of the Gujarat state. At one time the government inflicted severe punishment on the people without any apparent wrong doing. Guru Kabir uses this incident to indicate that people in this world suffer punishments without actually being punished by anyone else. This is so because they bring punishment upon themselves according to their own actions in thought, word and deed. People feel that they are not doing anything wrong as far as they can see from a secular viewpoint. However, as long as they are not pure in heart and live a truly spiritual life, they will have to suffer the consequences of their own actions.
This world is full of many attractions which allure people. This illusory nature of worldly things is spoken of as maya. Maya has a great hold on the minds of people. They feel that it is sweeter than living a spiritual life and doing devotion to god. Guru Kabir compares this so called sweetness of maya to the sweetness of sugar which is preferred by the people to the molasses. Yet molasses is the forerunner of the sugar and is even more nutritious. Yet people prefer the sweetness of the empty calories of the sugar.
To the extent that people are allured by the evanescent attractions of the world, to that same extent they are depriving themselves from spiritual growth and eternal happiness.
48 malyagir ki bas me, briksh raha sab goy;
kahabe ko chandan bhaya, malyagir na hoy.
Meaning
Living in the fragrance of the Malyagir, all the trees look like the sandal tree.
For name-sake they are called sandal, but they cannot be the real sandal wood trees.
Commentary
The Malyagir is a mountain made famous by its sandal wood trees. People passing by the mountain get the fragrance of the sandal wood and would think that all the trees on the mountain are sandal wood trees. Thus even the trees which are not sandal wood would, in a manner of speaking, be called sandal wood trees. Although they have the fragrance of the sandal wood, they are not sandal wood themselves.
Guru Kabir is pointing out in this sakhi that people may associate with, or live among, saintly people or true devotees of God. That does not, however, make them true devotees of God. Although other people may deem them worthy of worship and may, in fact, do so, they still remain what they are unless they develop the true characteristics of a devotee of God. The trees on the Malyagir will often take on the fragrance of the sandal wood tree, but they are not themselves sandal wood. Their inner core continues to be that of the particular species of trees. Just so the inner core of people who associate with devotees need not be purified, nor reach an exalted state of spiritual realization. Their association with real devotees is only superficial.
49 malyagir ki bas men, bedha dhak palas,
bena kabahu na bedhiya, jug jug rahiya pas.
Meaning
All the common trees like dhak and palas growing on the Maliyagir mountain become impregnated with the fragrance of sandalwood;
But the bamboo, though it grows among the sandal wood for ages, cannot be impregnated with the fragrance.
Commentary
The Maliyagir is the famous mountain perfumed by the fragrance of sandal wood. All the common trees which have woody stems absorb the fragrance and, in turn, become like sandal wood themselves because of that fragrance. The bamboo, however, has a hollow stem and cannot take on the fragrance of the sandal wood. The lesson Guru Kabir wishes to impart in this sakhi is that we must be like the trees which can absorb the fragrance. In other words, we must be able to absorb spiritual teachings and grow in spiritual consciousness in order to purify our lives and attain liberation. If, however, we are hollow like the bamboo, then we will not be able to absorb the true spiritual teachings imparted to us by the guru and thus, we will not evolve in spiritual consciousness. We will remain entangled through karmas and maya, and will be subject to rebirths until we begin to absorb the Truth in spiritual life and obtain liberation.
50 chalte chalte pagu thaka, nagra raha now kosh;
bichahi men dera para, kahahu kown ko dosh.
Meaning
By walking and walking my feet became tired, and the city of my destination is nine koshas away;
In the midst of the journey, I had to rest; tell me whose fault is it?
Commentary
The walking referred to here is wandering from place to place in pilgrimage, or from religion to religion, or from one teaching to another, or performing one ritual after another, etc. One does not reach the destination. The destination is the city where God dwells. It is realized in meditation. This state is reached after crossing a long distance which, figuratively, are all the obstacles in the way, such as the mind, ego, passions and desires. While on the journey of this life one has to stop at a resting place which is, figuratively, death. The destination has not been reached. Guru Kabir asked Whose fault is it if you have not reached your destination. You have been wasting your time going in various alleys and byways, instead of following the highway, which lead straight to the eternal city of Self- realization and enlightenment.
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