Kabir Sahib

Thief without a Head / What is Truth

Throughout the three worlds the thief steals with cunning and stealth and deprives all of their true wealth. No one can see and catch the thief, for he goes about without a head.

K.S.S., p. 147:10

What Is Truth?

This poem, in the form of a dialogue between mind and soul, explains what are wisdom and folly, happiness and misery, friend and foe, truth and falsehood, and similar questions that may at times confront a seeker.

Through the answers, Kabir gives the Saints’ point of view on these questions and urges the seeker to judge these things from the higher objective of his ultimate spiritual goal.

Listen, my mind, you are the storehouse of intelligence, ponder on what I ask you and let me have your answer.

Who is wise, who is insane?

What actions lead to misery, what actions bring misery to an end?

What is the source of happiness, what is the cause of pain?

What is of benefit, what entails harm?

What is fruitful, what is vain?

Who is foe, who is friend?

What is Truth, what is falsehood?

What is bitter, what is sweet?

Who burns in agony, who basks in joy?

Who is free from bondage, who has the noose around his neck?

Tell me, my mind, tell me the Truth, for doubts like thorns are hurting me, says Kabir.

Oh swan, think carefully on what I tell you.

The three worlds, the myriad species, all dwell and suffer in darkness.

He is wise who values the rare chance of human birth and tries to realize the Lord; he surely is insane who heedlessly wastes the gift of the human form and repents when it is dawn.

Devotion is the source of happiness, without devotion all is pain; the Lord’s love is the only nectar, all else is a heap of poison.

To be absorbed in God alone is beneficial, all other pursuits lead to sorrow and harm.

Company of the realized is fruitful, company of others is futile and vain. The entire world is an enemy, only he who loves the Lord is your friend.

Truth is that which is immutable and permanent; what comes and goes, what changes and perishes, is false.

Sweet is that which is gained through Sahaj, bitter is that which comes through suppression and strain.

He does not burn in agony who gives up ‘me’ and ‘mine’, but basks in bliss, trusting in the Lord, seeking only his pleasure.

He, indeed, is free who realizes his True Self and knows what is alien; what do they know of liberation who still revolve in delusion?

The Lord is the support of the entire world, He is dearer to me than my own life; love for Him I cherish as the rarest of all treasures; to live for sons and wealth, for belongings and health, o Kabir, is to be like the bird which during one night’s stay starts loving the tree.

K.G., p. 176:6,7
Re re man budhiwant bhandārā