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By
Per H. Wibe
www.kriyabanservice.com
INTRODUCTION
Kabir was an Indian mystic who lived around 15th century in the north Indian city of Benares (now
Varanasi). He contributed significantly to Indian spirituality through his poems/songs which are
popular even today. Kabir wrote or composed around 700 verses which were simple in the way they
touched the very essence of the spiritual search. He described where to find Truth, how to find it
(the process) and hindrances in the path.
It is said that Lahiri Mahasaya, who is recognized as the founder of Kriya Yoga in modern time (see
Autobiography of a Yogi by Paramahansa Yogananda), was asked by his disciples about his
connection with Kabir, and on their request he confirmed that his knowledge and experience was
very similar to that of Kabir. Lahiri Mahasaya was very interested in Kabirs verses and he also
interpreted them.
For me it was beautiful to discover the poems of Kabir because from the beginning when I started
my search for Truth in 1975, I have felt as Kabir is writing the freedom as he describes; but it took
me many years to settle this understanding inside so that I felt comfortable to inspire Kriya students
to go directly to the Source, to the Self, to the true Guru.
My intention with these comments on Kabirs verses is that it might support seekers desire to find
their Guru, to be established in the Self, through own efforts and Love for Truth. We are all sailing in
the same boat to cover the gap between the individual soul and the Great One, the Spirit. It is always
good to try to remember that in Life, no one is above and no one is below that is the Truth.
The essence is to realize that we are one with Life by meeting the Self, the Guru inside. How to
achieve this? Kriya Yoga is ideal for this purpose because it is based on the breath - that which take
prana (lifeforce) to the body all the time. Every new in-breath is given directly from Life, from the
Self. We are connected to the Infinite Spirit continuously, even if we are not conscious about it.
When this fact is realized as our own experience, as inner Peace and Silence, then we are united
with the Guru, the Self.
From outside there are a few elements that are really helpful. A teacher who guide his students
where to search is the most important help. To meet spiritually minded and lovely persons is
another. To read books which inspire and strengthen our longing are also helpful. But at last we all
end up with our own thirst for Truth, understanding and practice.
Per
Per: Through experience we realize that all is One and meditate on it without fear and doubts
(nirbhay hoye nihshanka bhajo, keval kahe kabir).
Kabir says that the Guru teaches to sadhu (sage/seeker). Sadhu/Seeker says - after understanding
what Guru has taught - that when the vision and touch merged, that which was inaccessible has
been revealed.
Per: The past, present and future, its all in the Self.
Per: Do shikligar (shikligar kijiye) cleaning a weapon by rubbing on a stone (in this case a sword) is
called shikligar. This is the process of Kriya; gradually more Being/Peace is settled inside. It is like
when clouds (the impurities) are in the sky we could not see the sun (the Self) but as soon as the
clouds go away we see the sun shining in its radiant form (manka mayil chodayike, chit darpan kari
lei).
Per: Find your Guru who can teach Omkar Sound (so guru nishdin badiye, jo shabd bataoe daon), not
the Guru of others, because there are differences in Gurus and different feelings in Gurus (gurunahu
bhed hay, gurunahu me bhao).
Per: There is nothing to be given when settled in the state of no duality (ek naam ke pattare,
devekon kuch nahi). Even the Silence seems to be gone - not even the beauty of Unity seems to be
left. Even the desire to address the Guru remains in the mind, as in this state there is neither Guru
nor mind (kyale guruhi samadhiye, haus rahe man mahi). If words should be used I would say that
only natural life is left, a sweet and peaceful feeling that everything is fine.
rakhe jiu abhiman). When inner duality has vanished through repeated practice of Kriya, in meeting
the light of the Self, then Truth flows in the river of Life, and automatically ego-vanity, the concept of
ego is dissolved.
Kabir says that he and the Satguru are verily the same and Satguru has saved him from various
troubles. But if he fails to serve Satguru, Satguru removes him from His service.
Per: Actually Satguru Himself is all souls. He is Kabir and everybody who know Truth from inside
(satguru sat kabir hay). If one does not do service / sadhana (chukka seova bandegi), then we are
staying in duality, then one is not with Him (kiya chaakre dur - removed one from the job).
Kabir says that one should not hesitate even for a moment to stop following a false guru. If one does
not leave him, he does not find the door to the Sound and drowns in this ocean of samara.
Per: Life teach us not to follow the false guru - we should leave that limited concept as quick as
possible, do not wait to leave the company of a false guru (jhunte guru ki pacchuko, tajat na kije
baar) to find the door to the Omkar Sound (doar na paoe shabdaka). Only the Guru (Omkar Sound)
can save us from the turbulent river of duality, the net of delusion (bharme bhao jaldhar).
Per: Only Satguru has no beginning and no end He is beyond time and space, That Substance is my
true Life.
Kabir says that if there was no reason for him to continue maintaining his body, the guru would have
made a gem out of this. As long as the piercing does not happen, one should stay where there is
Oneness.
Per: Without this earth-body no one is there to ask; who am I, from where am I coming and to
where am I going? If there is no consciousness then who can ask? ; Why this existence, how is it all
possible, how is Life created? This earth-body made it possible to ask and to search for the Self.
Kabir says that Satguru is the ship of Sound and it is very difficult to get hold of this truth. The drop
and ocean merged with each other then who can then stop him.
Per: Beautiful! Satguru is the ship of the Omkar Sound (satguru shabda jahaj hay) - shipped in the
breath who takes prana to the body and in a subtle Love for Truth conveyor (a few come to know
this - koi koi paoe bhed). When the Ocean and the drop have become One, who then can restrict
such a being? (samudra bund ekai bhaya, kako karo nikhed) Then we are Life and no one can restrict
that.
dead end there is no one even to ask (path bataoe kaun). In the true spiritual sense, it is not possible
to rely on anything from outside.
Per: This means to experience that which is beyond; it is so good that Guru has been found (bhali
bhenyi jo guru mile), to experience an unlimited space of Silence. In experiencing our true nature, we
know that we are immortals - If this did not happen then there would be death, because one would
lose sense of everything and would end up like a flying insect deluded by the flame of a lamp and
dying in it (nehito hoti hani, Deepak jyoti patang jenyo, burta pura jani). Through life we realize that
nothing from outside can satisfy the thirst for inner peace and harmony.
kabir sad guru mara baan bhari, dhari koi sudhee muthi
anga ughare lagiya, gaya dubhasha phuti
Kabir says that Satguru has struck a powerful arrow due to which I lost all outer conciouness. It
struck the naked body and then the duality disappeared.
Per: Anga ughare lagiya, gaya dubhasha puti - struck ones bare body and the dual experience
disappeared. This means to struck our essence (our bare body) and in that experience automatically
the experience of duality disappear. With full concentration (dhari koi sudhee muthi) that means to
stay with Satguru, to be United with Him.
Kabir says that what good is it to find the Satguru when one lacks the sincerity/desire. The musical
instrument Veena lies unused under the cover besides one, what fault is it of the poor cover.
Per: It is not possible for a dissipated mind to stay with Satguru though the Satguru is always
present, never gone.
Kabir says that abiding in the Truth, I went to play the game of dice. Satguru guides every throw and
move, and this is the way Kabir plays.
Per: After realizing our true nature we go on playing the game, our role in Life (chaupar mari
chauhate, sari kiya sharir - with power all around the body, one went on to play the dice-board
game). Satguru is behind all and I am acting on His behalf (sadguru dnao bataiye, khele das kabir Satguru is advising the throws and moves, and Kabir is playing). This is realized in an inner state of
peace and harmony.
kabir jeeb aksham bahu kuteel hay, koi nahi gati aiye
tako aigun meti kay, satguru hangsa banaye
Kabir says that man is grossly incapable and possesses a twisted thinking. Wordly man is not able to
comprehend anything. It is Satguru who removes the bad qualities from the man and makes him
Hangsa(swan).
Per: Twisted thinking (bahu kuteel) that means inner duality, in continous conflict from where it is
not possible to solve the problems of life. Only in staying with Satguru (the Self) can errors be
resolved.
Per: My Guru is a great warrior (guru mera shooruan) - My whole body is pierced by His arrows
(bedha sakal sarir). The arrow of non duality has struck me (baan dubhasha chuti gaya), the inner
conflict is dissolved by that arrow. Now Kabir lives only in a special way, as a servant for His Guru.
Kabir says that the truth has completely enthralled/enchanted (rijhikei) him and has unfolded the
saga of oneness. This felt as if a cloud of love and bliss has burst upon him and soaked every part of
his body in it.
Per: The Self, the Guru is Truth. I am fulfilled with Him. It is such a Love that my whole body became
soaked in the Rainwater of that Love (badar barisha prem ka, bhiji gaya sab ang), a Sweet
uninterrupted Love that penetrate all life.
kabir satguru sam koi sang nahi, sadhu sam nahi jati
hari samane nahi hita koi, hari jan sam nahi panti
Kabir says that there is no association better than the Satguru, there is no race as glorious as that of
Sadhu, there is no greater well wisher than Hari (God) and no society like those of who always
remain absorbed in Hari (God).
Per: The outer world is vulnerable, only the Satguru can save us. No one can promise anything, no
one can give anything to those who stay with the Guru. And there is no society like (one comprising
of) those who always abide in Hari (hari samane nahi hita koi, hari jan sam nahi panti).