Experience of Love

1         akath kahani prem ki, kahat kahi na jai;

            gunge keri sarkara, khaya aur muskai.

 

Meaning

 

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

 

To describe the experience of God's love is impossible. One can understand it only when he experiences it. No amount of description (as in scriptures) can make one experience something.

 

2          pothi parhi parhi jag muva, pandit bhaya na koi;

            ekai akhar prem ka, parhe so pandit hoi.

 

Meaning

 

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 an obstacle on the path of realization. Only a devotee who is humble, has a loving heart, and is dedicated, can achieve realization. God realization transcends the mind and intellect; scriptures don't.

 

 

3         prem na badi nipje, prem na hat bikai;

            raja parja jis ruche, sees deyi le jai.

 

Meaning

 

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 a king and a pauper. Who wants to get love 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.

 

 

4         prem gali ati sankari, tame dou na samai;

            jab mai tha tab hari nahi, ab hari hai mai nahi.

 

Meaning

 

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 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.

 

 

5         tu tu karata tu bhaya,          mujhme rahi na hu;

            bari pheri bali gaie, jit dekhu tit tu.

 

Meaning

 

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, and his cycle of rebirths disappears. It just as a drop of water that mixes with the ocean, and its separateness disappears.

 

6        premi dhundat mai phiru, premi na miliya koi;

            premi ko premi mile, tab sab bish amrit hoi.

 

Meaning

 

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 love over-flows. This also helps other seekers to receive it, and then nothing remains as poison but only as nectar of love.

 

 7         ram rasain prem ras, pivat adhik rasal;

            kabir pivan durlabh hai, mange sis kalal.

 

Meaning

 

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 humble devotee can drink the nectar of God's love. One has to surrender completely to God to become a perfect devotee and to meet Him.

 

 8         piya chahe prem as, rakha chahe man;

            dou khadga ek miyan me, dekha suna na kan.

 

Meaning

 

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 not allow you to merge into God's love and "lose" your identity. Only when you surrender your ego, can you enjoy the nectar of God's love.

  

9         kabir prem na chakhiya, chakhi na liya saw;

            sune ghar ka pahuna, jyon awe tyon jaw.

 

Meaning

 

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 who comes to an empty house and departs."

 

Commentary

 

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.

 

 10       surati dhekuli lej lau, man nil dholan har;

            kamal kuwa me premras, piwai barambar.

 

Meaning

 

Meditation is the lever, love is the rope and the mind is the peron 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

 

The place of the thousand petalled lotus, in meditation, is full of God's love. The devotee thus meditates there ardently, and drinks the nectar of God's love again and again.

Supreme Union

1          lali mere lalaki, jit dekhu tit lal;

            lali dekhan mai gaie, mai bhi ho gai lal.

 

Meaning

 

The redness (illumination) of my Beloved (is everywhere); where ever I look there is only 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 disappear. He turns into a part and parcel of God. He realizes (sees) only God and nothing else.

 

 

2          jin dhunda tin payiya, gahire pani paith;

            mai bauri duban dari, rahi kinare baith.

 

Meaning

 

Those who searched by diving into the deep water, found the treasure.

I foolishly feared drowning and remained sitting on the shore.

 

Commentary

 

One who wants to get some pearls has to dive deeply into the ocean. The person who fears 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.

 

 

3          herat herat he sakhi, rahya kabir herai;

             bund samani samund me, so kat heri jai.

 

Meaning

 

Kabir says: "Searching over and over, O my friend! I lost myself in Him.

Its as the drop that 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".

 

 

4         bund samani samund me, janat hai sab koi;

            samund samana bund me, jane birala koi.

 

Meaning

 

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 state is rarely found. God dwells in the heart of a devotee as an ocean is of the same essence as a drop.

 

 

5          naina antar aaw tu, nain jhapi tohi leu;

            na mai dekhu aur ko, na tohi dekhan deu.

 

Meaning

 

O my Beloved! Come into my eyes. I will take you in and close them.

Then, I will not see anyone else, nor will I allow anyone else 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 close the "door". I will then see you all the time".

 

 

 6         naino ki kari kothari, putali palang bichhai;

            palako ki chik darike, piya ko liya rijhai.

 

Meaning

 

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 her love and devotion to her husband. Deep love exists between the devotee and God.

 

 

7          chali jo putali launki, thah sindhu ka len;

            apuhi gali pani bhai, ulati kahe ko bain.

 

Meaning

 

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 can thus say nothing about His depth because that is indescribable.

 

 

8          jis marane se jag darai, mere man anand;

            kab marihau kab paihau, puran parmanand.

 

Meaning

 

The whole world fears death, but death will be full of bliss for me.

I am waiting for death that 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 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.

Where is God

Jaise Til Mein Tel Hai, Jyon Chakmak Mein Aag
Tera Sayeen Tujh Mein Hai, Tu Jaag Sake To Jaag

Translation

Like the Oil is inside the Seed, Just as the Fire is Inside the Flint Stone
Your God is Inside You, If you have the Power to Wake Up, then Wake Up

Jyon Naino Mein Putli, Tyon Maalik Ghat Mahin
Moorakh Log Na Janhin, Baahar Dhudhan Jahin

Translation

Like the pupil is in the eyes , Your God lives inside you,
The ignorant don't know this, they search Him on the outside

Meaning

God is within, the ignorant look for Him on the outside.

2         ghat ghat mera  saiyan, suni  sej  na  koi;
            balihari  ghat  tasu  ki, ja  ghat  paragat  hoi.

Meaning

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.

3         kasturi kundali basai,         mrig dhundhe ban mahi;
            aise ghati ghati ram hi, duniya dekhai nahi.

Meaning

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.


4         saheb teri sahibi, sab ghat rahi samai;
            jyon mehendi ke pat me, lali lakhi na jai.

Meaning

O Almighty! Your power dwells in every heart but is invisible.
 It just as the red colour that 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.


5          pawak rupi saiyan, sab ghat raha samai;
            chit chakmak lage nahi, tate bujhi bujhi jai.

Meaning

God is like fire dwelling in each and every heart.
But because the flint stone does not produce a 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. 

Opportunity

1         kal kare so aj kar, aj kare so ab;

            palme parlay hoyagi, bahuri karega 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

 

The person who puts off till 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.

 

 

2         aj kahe hari kal bhajunga, kal kahe phir kal;

            aj kal ke karat hi, awasar jasi chal.

 

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

 

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.

 

 

3         aya hai so jayega, raja rank fakir;

            koi singhasan charhi chale, koi bandhe jat 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

 

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.

 

 

4         ek din aisa hoyega, sab so pare bichhohu;

            raja rana rao rank, sawadh 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 do you not awaken?

 

Commentary

           

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

 

 

5          achhe din pachhe gaye, kiya na hari se het;

            ab pachhtaye hot kya, jab chidiya 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

 

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.

 

 

6         bin rakhware bahira, chidiyon khaya khet;

            adha pradha ubare, cheti sake toh chet.

 

Meaning

 

Without protection, the birds are eating up the grain of the farm.

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 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.

 

 

7         kachi kaya man athir, thir thir kam karant;

            jyon jyon nar nidhadak phire, tyon tyon kal 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 death. They want liberation but put themselves in bondage.

 

 

8         paw palak ki sudhi nahi, kare kal ka saj;

            kal achanak marasi, jyon titar ko baj.

 

Meaning

 

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 other 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 them, and they lose their opportunity to gain liberation.

 

 

 9         kali kal tat kal hai, bura karo jini koi;

            an bowai loha dahine, bowai su lunata hoi.

 

Meaning

 

In this Iron Age, you get quick results for your actions, so do not commit evil.

Whatever you sow, that is what 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. A farmer who sows wheat or corn reaps the same. Therefore every one must try to sow good actions, to get good results.

 

 

10       mali awat dekhake, kaliyan kari pukar;

            fule fule chun liye, kal hamari bari.

 

Meaning

 

Seeing the gardener coming, the 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.

 

 

11       mati kahe kumbhar se, tu kya rundhe mohi;

            ek din aisa ayega, mai rundhungi tohi.

 

Meaning

 

The earth says to the potter: "Why are you kneading on me now?

One day will come when I will be kneading 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.

 

 

12        kabir garva na kijiye, rank  na  hasiye  koi;

            ajahu naw  samund  me, na jane  kya  hoi

 

Meaning

 

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.

Actions

1         kathani mithi khand si, karani vish ki loi;

            kathani chhandi karani kare, vish ka amrit hoi.

 

Meaning

 

Speaking 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.

 

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.

 

 

2         madhur vachan hai aushadhi, katuk vachan hai tir;

            sravan dwar hwai sanchare, sale sakal sarir.

 

Meaning

 

Sweet words are like good medicine, and harsh words are like arrows.

They enter through the doors of the ears, and give distress to the whole body.

 

Commentary

 

We have to speak the 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.

 

 

3         mitha sabse boliye, sukh upaje chahu or;

            basikaran yaha mantra hai, tajiye bachan kathor.

 

 Meaning

 

Speak sweetly and politely, and you will make everyone 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 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.

 

 

4         kaga kako dhan hare, koyal kako deya;

            mithe bachan sunai 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 the crow because of its raucous noise, though they are of the same colour.

 

 

5         awat gari ek hai, ulati hot anek;

            kahe kabir na ulatiye, rahi ek ki ek.

 

Meaning

 

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

 

 

6         jo toko kata bowai, tako bo tum phul;

            toko phul ke phul hai, wako hai trisul.

 

Meaning

 

When someone puts thorns on your path, you should put flowers on his.

At last, you will get flowers but he will get troubling 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 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.

Teachings

http://www.2kabir.co.uk/html/teachings.html

1          kabir khade bazar me, sabki chahe khair;
            na kahu se dosti, na kahu 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 spiritual welfare of all equally.


 2         pachha pachhi ke karane, sab jag raha bhulan;
            nirpachh hoi ke hari bhaje, soie sant sujan.

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 recognizes God in all, and remains impartial to the various religions.


 3       chalti chakki dekh ke, diya kabira roi;
            dou patan ke bichame, sabut bacha na koi.

Meaning

Kabir says: "Looking at the millstones, 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 mill stones, and a person who is caught between them becomes figuratively crushed. Liberation is obtained by transcending the pairs of opposites.


 4       silwant sabse bada, sab ratano ki khan;
            tin lok ki sampada, rahi sil may an.

Meaning

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.


5        apa taje aw hari bhaje, nakh sikh taje vikar;
            sab jiwan se nirbair rahe, sadhu  mata  hai sar.

Meaning

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.


 6       nindak niyare rakhiye, angan kuti chhawai;
            binu pani bin sabuna, nirmal kare subhaw.

Meaning

Keep your critic close to you; give him shelter in your courtyard.
Without soap and water he cleanses your character.

Commentary

            You get to know your faults if someone criticizes 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.

       
7        manus janam durlabh hai, mile na barambar;
            pakka phal jo gir para, bahuri na lage dar.

Meaning

Human birth is difficult to obtain, and you will not get it again and again.
When a ripe fruit falls, it 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 deeds. 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.


 8       sain itana dijiye, jame kutum samai;
            mai bhi bhukha na rahu, sadhu na bhukha jai.

Meaning

God, please give me only that much which will maintain my family. I also will not remain hungry, nor will any sadhu go hungry.

Commentary

In reality, there is no satisfaction without peace, 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. Thus he remains contented and peaceful.


 9       rukha sukha khaike, thanda pani pee;
            dekh parai chupadi, mat lalchao jee.

Meaning

Eat dry and simple food and drink cold water.
Do not look at the buttered bread of others and long for it.

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.


10        kabir sab jag nirdhana, dhanwanta nahi koi;
            dhanwanta soi janiye, ram nam 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."

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 recognized as true wealth. True wealth is the name of God that is Immortal. So the person who has the wealth of God's name is really rich.  

Greatness of Guru

1          guru ko kije bandagi, koti koti paranam;

            kit na jane bhring ko, guru karle ap saman.

 

Meaning

 

Offer salutations and obeisances to the 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 obeisances 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.

 

 

2          timir gaya ravi dekhate, kumati gayi guru gyan;

            sumati gayi ati lobhate, bhakti gayi abhiman.

 

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. Similarly, greed abolishes wisdom, and the ego becomes an obstacle to devotion and God realization.

 

 

3          hari kirpa tab janiye, de manav  awatar;

            guru kirpa tab janiye, mukta kare sansar.

 

Meaning

 

Know that it is the grace of God that gave you human birth.

But it is the grace of the Guru that liberates you from the cycle of birth and death.

 

Commentary

 

In this human life you can obtain 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.

 

 

4          guru dhobi sis kapada, sabun sirjanhar;

            surati sila par dhoiye, nikase jyoti apar.

 

Meaning.

 

Guru is like a washerman and the disciple is like cloth; God Himself is the soap.

O Guru! Please wash my thought waves on the stone of meditation, then the 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 that is God realization.

 

 

5          guru bin gyan na upaje, guru bin mil 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 the guidance of the Guru all the time to overcome obstacles on the spiritual path.

 

 

6          guru bichara kya kare, sikhahi mahi chuk;

            bhawe tyon parmodhiye, bans bajaye phunk.

 

Meaning

 

What can the poor Guru do 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.

 

 

7          ek shabda guru dev ka, taka anant bichar;

            thake muni jan pandita, veda na pawe par.

 

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, and they cannot give you spiritual experience.

Kabir / His Guru

http://en.wikipedia.org/wiki/Kabir
http://ramappearance.blogspot.com/

Fiji

http://www.fijibhajan.com/

Sakhis

http://members.shaw.ca/kabirweb/sakhis.htm