Dialogue between Kabir Sahib and Prophet Muhammad

This conversation between Kabir Sahib and Prophet Muhammad addresses a spiritual dialogue, offering profound insight into the nature of true realization versus the illusions often perpetuated by misunderstandings or incomplete spiritual practices. Kabir Sahib gave the hightest knowledge available in the spiritual realm to Prophet Muhammad which is apparent via this dialogue. This speech is registered in a Holy Scripture called Kabir Sagar. Kabir Sagar is a compliation of speeches uttered by Kabir Sahib which were written by his disciple Dharamdas. The specific chapter which contains this conversation is called Muhammad Bodh. The speeches are written below in Hindi and then explained further below in English. It is a comprehensive dialogue which dissects all the knowledge that was held by Muhammad and the divine knowledge that Sahib Kabir revelaed to Prophet Muhammad. Such type of knowledge is not known to anyone. Please read below. 

Muhammad Bodh - Explanation

This dialogue between Kabir Sahib and Prophet Muhammad, as conveyed in the speech, reflects a profound exchange on spirituality and divine guidance. The conversation is deeply symbolic, drawing from both Hindu and Islamic spiritual traditions, and emphasizes the unity and universality of truth.

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धर्मदास वचन

साखी - धर्मदास बीनती करे, कृपा करो गुरूदेव।
नबी मुहम्मद जस भये, सोसब कहियों भेव।।

Dharamdas requests his Gurudev, Sahib Kabir to narrate His meeting with Prophet Muhammad.

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कबीर वचन

धर्मदास तुम पूछो भल बानी। सो सब कथा कहूँ सहिदानी।।
मिले हम मुहम्मद कूँ जाई। सलाम वालेकम कह सुनाई।।
मुहम्मद बोले वालेकम सलामा। हमें बताओ गाम रूनामा।।

साखी - कहाँ ते आये पीर तुम, क्यों कर किया पयान।
कौन शक्सका हुक्म है, किसका है फरमान।।

Kabir’s Words:

1. धर्मदास तुम पूछो भल बानी। सो सब कथा कहूँ सहिदानी।।
Dharmdas, you ask good questions, so I will tell you the entire story with sincerity.

Kabir begins by addressing Dharmdas, his chief disciple, who seeks knowledge about Kabir’s encounter with Prophet Muhammad. Kabir promises to share the story sincerely and truthfully.

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2. मिले हम मुहम्मद कूँ जाई। सलाम वालेकम कह सुनाई।।
I went and met Muhammad, and greeted him with "Salaam Walekum".

Here, Kabir recounts his meeting with Prophet Muhammad. The greeting “Salaam Walekum” is a traditional Islamic greeting of peace.

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3. मुहम्मद बोले वालेकम सलामा। हमें बताओ गाम रूनामा।।
Muhammad replied, "Walekum Salaam. Tell me about your place, your identity.”

Prophet Muhammad reciprocates Kabir’s greeting. He then asks Kabir to reveal his origin or place and his spiritual identity, seeking to understand who Kabir is and where he comes from.

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4. साखी - कहाँ ते आये पीर तुम, क्यों कर किया पयान। कौन शक्सका हुक्म है, किसका है फरमान।।
"Where have you come from, O Pir (spiritual guide)? How did you arrive here? By whose command and whose decree have you come?"

Prophet Muhammad is curious about Kabir’s journey and mission. The use of "Pir" shows Muhammad’s impression of Kabir as a spiritual leader. He asks who sent Kabir and under whose divine authority he is acting, showing Muhammad’s focus on understanding Kabir’s spiritual mission.

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मुहम्मद वचन

रमैनी

पीर मुहम्मद सखुन जो खोला। अल्ला हमसे परदै बोला।।
हम अहदी अल्ला फरमाना। वतन लाहूत मोर अस्थाना।।
उन भेजे रूह बारह हजारा। उम्मत के हम हैं सरदारा।।
तिस कारण जो हम चलि आये। सोवत थे सब जीव जगाये।।
जीव ख्वाब में परो भुलाये। तिस कारन फरमान ले आये।।
तमु बूझो सो कौन हो भाई। अपनो इस्म कहो समुझाई।।

Prophet Muhammad’s Words:

1. पीर मुहम्मद सखुन जो खोला। अल्ला हमसे परदै बोला।।
Pir Muhammad spoke the truth, saying that Allah spoke to him directly from behind a veil.

In this response, Prophet Muhammad explains that Allah, the formless and unseen God, communicated directly with him from behind a curtain.

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2. हम अहदी अल्ला फरमाना। वतन लाहूत मोर अस्थाना।।
"I am messenger of Allah’s command. My place of origin is Lahut (the divine realm)."

Prophet Muhammad clarifies that he is following the command of Allah (God) and that his origin is from Lahut, which represents the highest spiritual realm in Islamic cosmology. He emphasizes that he is merely a servant and messenger of the divine.

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3. उन भेजे रूह बारह हजारा। उम्मत के हम हैं सरदारा।।
"Allah sent 12,000 souls, and I am the leader of the Ummah (community)."

Here, Prophet Muhammad mentions that Allah sent twelve thousand souls into the world, and he has been appointed as the spiritual leader of the Ummah, the collective community of believers.

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4. तिस कारण जो हम चलि आये। सोवत थे सब जीव जगाये।। जीव ख्वाब में परो भुलाये। तिस कारण फरमान ले आये।।
"This is why I came: to awaken the souls who were sleeping. The living beings were lost in their dreams (ignorance), so I came with Allah’s command."

Prophet Muhammad explains his divine mission: he was sent to awaken humanity from their state of ignorance or spiritual sleep. The idea of souls being lost in "dreams" signifies being trapped in illusion or worldly distractions, and Muhammad’s role is to guide them back to the truth of Allah’s teachings.

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5. तमु बूझो सो कौन हो भाई। अपनो इस्म कहो समुझाई।।
"Now, tell me, who are you, O brother? Explain your name and your identity."

Having explained his own purpose, Prophet Muhammad now turns to Kabir, asking him to reveal his spiritual identity and the nature of his mission. 

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साखी - दूर की बाते जो करौ, करते रोजा नमाज।।
सो पहुँचे लाहूत को, खोवे कुल की लाज।।

Kabir’s Response:

साखी - दूर की बाते जो करौ, करते रोजा नमाज।। सो पहुँचे लाहूत को, खोवे कुल की लाज।।
"You speak of distant matters like fasting and prayers, but one who reaches Lahut (the divine realm) loses all worldly concerns."

Kabir responds by reflecting on the outer rituals of religion, such as fasting and prayers (Rosa and Namaz in Islam). Shunning these practices as useless, Kabir suggests that reaching Lahut (the highest spiritual state as per Islam) transcends all worldly customs and concerns. 

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कबीर वचन

कहैं कबीर सुनो हो पीर। तुम लाहूत करो तागीरा।।
तुम भूले सो मरम न पाया। दे फरमान तुम्हें भरमाया।।
फिर फिर आव फिर फिर जाई। बद अमली किसने फरमाई।।
लाहूत मुकाम बीच को भाई। बिन तहकीक असल ठहराई।।
तुम ऐसे उनके बहुतेरे। लै फरमान जाव तुम डेरे।।

Kabir's Words:

1. कहैं कबीर सुनो हो पीर। तुम लाहूत करो तागीरा।।
Kabir says, "Listen, O Pir (spiritual leader), you are speaking about Lahut (the divine realm as per Islam)."

Kabir is addressing Muhammad (as a Pir of muslims) longing for Lahut, which is the divine or spiritual realm often mentioned in Islamic mysticism.

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2. तुम भूले सो मरम न पाया। दे फरमान तुम्हें भरमाया।।
"You are mistaken and have not understood the true secret. The command (divine message) you received has confused you."

Kabir points out that Muhammad is oblivious to the reality an has missed the deeper essence or mystery (maram). The divine instructions or teachings he has received has led to confusion, indicating that Muhammad is being misled.

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3. फिर फिर आव फिर फिर जाई। बद अमली किसने फरमाई।।
"You come and go repeatedly (in the cycle of birth and death). Who instructed you in such bad practice?"

Here, Kabir refers to the endless cycle of birth, death, and rebirth that Muhammad is trapped in. Kabir questions the spiritual practice that the Muhammad follows, suggesting it is flawed or incomplete, as it does not lead to liberation. Instead, it keeps the individual bound in the cycle of samsara.

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4. लाहूत मुकाम बीच को भाई। बिन तहकीक असल ठहराई।।
"You consider Lahut (the divine realm) to be the final destination, but without true investigation, you have mistaken it for the ultimate reality."

Kabir critiques Muhammad's belief that Lahut is the ultimate destination. Kabir argues that Muhammad has stopped short of reaching the absolute truth, mistaking an intermediary stage (Lahut) for the final spiritual realization. Without thorough investigation (tehkiq), the true reality remains unrecognized.

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5. तुम ऐसे उनके बहुतेरे। लै फरमान जाव तुम डेरे।।
"There are many like you, following orders and going back to their spiritual abode."

Kabir emphasizes that many people, like Muhammad receive divine commands but fail to reach the true essence of spirituality. They follow rituals or superficial practices and return to their own abodes, but they do not attain the ultimate realization.

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साखी - खोजत खोजत खोजियाँ, हुवा सो गूना गून।
खोजत खोजत ना मिला, तब हार कहा बेचून।।
बेचूँन जग राँचिया, साई नूर निनार।
आखिर करे वक्त में, किसकी करो दिदार।।

Sakhi (Anecdote):

1. खोजत खोजत खोजियाँ, हुवा सो गूना गून।
"In searching and searching, I found what is beyond all qualities and distinctions."

Kabir explains that through persistent seeking, he found the truth beyond worldly distinctions and qualities. This signifies realization of Supreme Being, beyond the limitations of arbitrary religious doctrines and practices.

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2. खोजत खोजत ना मिला, तब हार कहा बेचून।।
"Despite all my searching, I did not find it, and in defeat, I called it formless."

Kabir explains that even after prolonged searching, those (Muhammad) who could not find the ultimate truth i.e. God, called him formless (बेचून - bechoon).

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3. बेचूँन जग राँचिया, साई नूर निनार।
"The one you call the formless God created the world, while everyone longed for the divine light (Sain Noor)."

Here, Kabir explains that the God whom you address as formless, created the whole universe (21 multiverses). He is not formless, yet everyone describes him as divine light (Sain Noor).

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4. आखिर करे वक्त में, किसकी करो दिदार।।
"In the end, when your time comes, whom will you meet?"

Kabir concludes by asking the ultimate question: when the final moment of life comes, who will you meet? This is a question about knowing the truth—at the time of death, will you be able to meet the Supreme Being (God) if you believe him to be formless, due to incomplete spiritual understanding?

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रमैनी

तुम लाहूंत रचे हो भाई। अगम गम्य तुम कैसे पाई।।
यह तो एक आदि विसरामा। आगे पाँच आदि निज धामा।।
तहाँ ते हम फरमान ले आये। सब बदफेल को अमल मिटाये।।
उन फरमान जो हमको दीना। तिनका नाम बेचून तुम लीना।।

Kabir's Words:

1. तुम लाहूंत रचे हो भाई। अगम गम्य तुम कैसे पाई।।
"You are engrossed in Lahut, O Brother. How will you find the inaccessible, unknowable truth?"

Kabir is addressing Prophet Muhammad, explaining that being absorbed in Lahut—a divine but intermediary spiritual realm—does not allow one to reach the ultimate truth, which is beyond Lahut. Agam (inaccessible) and Gamy (unknowable) refer to the higher spiritual reality that cannot be grasped merely by considering Lahut as the final destination.

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2. यह तो एक आदि विसरामा। आगे पाँच आदि निज धामा।।
"Lahut is only one initial resting place, but there are five more stages ahead that lead to the true home."

Kabir emphasizes that Lahut is just the beginning, a temporary station on the spiritual journey. Beyond Lahut, there are five additional stages or levels of spiritual realization leading to the true Nij Dham (one’s original spiritual abode), where the ultimate truth resides.

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3. तहाँ ते हम फरमान ले आये। सब बदफेल को अमल मिटाये।।
"From there, I received the divine command, which erases the bad actions of the misguided."

Kabir says that he has brought a farmaan (divine decree or command) from the highest spiritual realm, which can correct or erase the wrongdoings of those who are misguided in their practices. This is not a mere ritualistic command but one that leads to true spiritual purification and liberation.

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4. उन फरमान जो हमको दीना। तिनका नाम बेचून तुम लीना।।
"The divine command that was given to me, you call him Bechoon (formless)."

Kabir suggests that the God whose divine message he has brought has been misunderstood or misinterpreted by people, including Prophet Muhammad, who sees it as Bechoon, meaning formless.

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साखी - साहब का घर दूर है, जासु असल फरमान।
उनको कहो जो पीर तुम, सोइ अमर अस्थान।।

Sakhi (Anecdote):

1. साहब का घर दूर है, जासु असल फरमान। उनको कहो जो पीर तुम, सोइ अमर अस्थान।
"The true Lord’s home is far away; only His true command leads to it."

Kabir highlights that the ultimate spiritual home—Sahib ka ghar (God's abode)—is distant and not easy to reach. Only by following the asal farmaan (the true divine command) can one reach it. This emphasizes that the real spiritual journey requires deeper understanding and guidance, beyond what ordinary religious practices can provide.

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मुहम्मद वचन

कहै मुहम्मद सुनो कबीरा। तुम कैसे पायो अस्थीरा।।
लाहूत मेटि जो अगम बतायो। खुद खुदाय हमहूँ नहिं पायो।।
हम जानैं खुद आपै आही। तुम कुदरत कर थापो ताही।।
हम तो अर्श हाजिरी आयो। तुम तो कुदरत से ठहराये।।
तुम्हरे कहे भरम मोहि आयो। खुद खुदाय तुम दूर बतायो।।
आप सुनाओ खुदकी बानी। आलम दुनियाँ कहो बखानी।।
लाहूत मुकाम हम निजकर जाना। सो तो तुम कुदरत कर ठाना।।
हलकी मुलकी बासरी भाई। तीन हुक्म अल्ला फरमाई।।

Muhammad's Response:

1. कहै मुहम्मद सुनो कबीरा। तुम कैसे पायो अस्थीरा।।
"Muhammad says, 'Listen, Kabir, how did you find the eternal truth?'"

Prophet Muhammad acknowledges Kabir's spiritual understanding and asks how he attained such stability and realization of the eternal truth, implying that Kabir has found something beyond what he has experienced.

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2. लाहूत मेटि जो अगम बतायो। खुद खुदाय हमहूँ नहिं पायो।।
"You negate Lahut and speak of the inaccessible truth. Even I have not attained such direct knowledge of God."

Muhammad confesses that while he has knowledge of Lahut, he hasn’t attained the ultimate realization of Agam—the unknowable, infinite truth of God (Khuda). He admits that his understanding is limited to the realms he knows, like Lahut.

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3. हम जानैं खुद आपै आही। तुम कुदरत कर थापो ताही।।
"I believed that God Himself would come, but you claim that He is beyond, established by His power."

Muhammad reflects on his belief that God Himself would reveal the truth directly, whereas Kabir speaks of God’s kudrat (power or nature) establishing the divine beyond the limited realms.

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4. हम तो अर्श हाजिरी आयो। तुम तो कुदरत से ठहराये।।
"I came with the knowledge of the throne (Arsh) but you speak of a reality established by His power."

Muhammad refers to the Arsh, the divine throne in Islamic belief, symbolizing his understanding of a high spiritual realm. However, Kabir goes beyond this, speaking of a higher reality established through God's cosmic power, which is beyond even the throne.

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5. तुम्हरे कहे भरम मोहि आयो। खुद खुदाय तुम दूर बतायो।।
"Your words have confused me. You speak of God as distant and beyond my understanding."

Muhammad admits that Kabir’s explanation is puzzling to him. Kabir’s description of a God who is beyond the familiar realms of Lahut or Arsh seems to contradict what Muhammad knows.

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6. आप सुनाओ खुदकी बानी। आलम दुनियाँ कहो बखानी।।
"Now, tell me your own teaching and explain the world and its mysteries."

Muhammad invites Kabir to share his wisdom and explain the nature of reality and the world from his spiritual perspective.

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7. लाहूत मुकाम हम निजकर जाना। सो तो तुम कुदरत कर ठाना।।
"I have known Lahut to be my home, but you say it is a creation of God’s power."

Muhammad acknowledges his understanding of Lahut as a divine realm, but Kabir sees it merely as a manifestation of God’s power, not the ultimate destination.

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8. हलकी मुलकी बासरी भाई। तीन हुक्म अल्ला फरमाई।।
"The worlds of light and darkness were created by three divine commands from Allah."

Muhammad refers to the Islamic belief in three hukums (commands) by Allah that created the realms of light (Halqi) and darkness (Mulki), explaining the process of divine creation.

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साखी - साई मुरशिद पीर है, साँचा जिस फरमान।
हलकी मुलकी बासरी, तीन हुकुम कर मान।।

Sakhi (Anecdote):

1. साई मुरशिद पीर है, साँचा जिस फरमान।
"The true spiritual guide (Pir) is the one who has the correct divine command."

This line emphasizes that a genuine spiritual teacher is someone who has and follows the correct divine command, which leads to ultimate realization.

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2. हलकी मुलकी बासरी, तीन हुकुम कर मान।।
"The worlds of light and darkness were created by three commands; these must be understood."

This anecdote reflects the belief that the universe was created by three divine commands, and to grasp the full nature of creation, one must understand these commands.

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कबीर वचन

सुन मुहम्मद कहूं खुदवाणी। खुद खोदाय की कहूँ निशानी।।
कादिर थे तब कुदरत नाहीं। कुदरत थी कादिर के माहीं।।
ख्वार सभी को चीन्हो भाई। असल रूह को देउँ बताई।।
असल रूह की दीदार जो पावे। पावे निज मुसलमान कहावे।।
हो आवाज जहां परदा पोशी। है वह मर्द कि है वह जोशी।।
जब लग तख्त नजर नहीं आवे। दिल विश्वास कौन विधि पावे।।
जब खुद की खबर न पावे। तब लग कुदरत भ्रम ठहरावे।।
हाल माशूक नजर जो आवै। एक निगाह दीदार जो पावै।।
जो तुम कहा हमारा मानो। तो हम तुमते निर्णय ठानो।।

Kabir's Words:

1. सुन मुहम्मद कहूं खुदवाणी। खुद खोदाय की कहूँ निशानी।।
"Listen, Muhammad, I will tell you the divine word, the true sign of God (Khuda)."

Kabir begins by addressing Prophet Muhammad directly, expressing that he is about to reveal the ultimate truth about God (Khuda) and his true signs—knowledge that goes beyond conventional religious teachings.

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2. कादिर थे तब कुदरत नाहीं। कुदरत थी कादिर के माहीं।।
"The Creator (Kadir) existed before creation, and the creation (Kudrat) existed within Him."

Kabir explains a profound truth about the relationship between God (Kadir) and creation (Kudrat). He emphasizes that God existed before creation and that the entire creation is contained within God.

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3. ख्वार सभी को चीन्हो भाई। असल रूह को देउँ बताई।।
"Recognize, brother, all are suffering. I will tell you about the true soul (Asal Rooh)."

Kabir points out that everyone is lost or suffering in the material world, and the reason for this is a lack of awareness of the Asal Rooh—the true soul or the real self. He promises to reveal the essence of this true soul.

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4. असल रूह की दीदार जो पावे। पावे निज मुसलमान कहावे।।
"Whoever realizes the true soul (Asal Rooh) can truly be called a Muslim."

Here, Kabir redefines what it means to be a true Muslim, not merely in terms of religious identity but as someone who has attained knowledge and realization of the Asal Rooh, the true self. A genuine Muslim, according to Kabir, is one who has realized the True God.

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5. हो आवाज जहां परदा पोशी। है वह मर्द कि है वह जोशी।।
"Wherever the voice is concealed by a veil, Can you call that man courageous and brave."

Kabir says that the god who gives commands from behind a curtain, can he indeeb be called a macho or courageous?

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6. जब लग तख्त नजर नहीं आवे। दिल विश्वास कौन विधि पावे।।
"As long as the throne (of truth) is not visible, how can the heart gain faith?"

Kabir instructs that as long as one does not perceive (see) the divine throne (symbolizing corporeal god), it is difficult for the heart to develop true faith.

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7. जब खुद की खबर न पावे। तब लग कुदरत भ्रम ठहरावे।।
"When one does not realize the reality of the self , they remain trapped in the illusion of creation (Kudrat)."

Kabir explains that as long as a person does not come to know their true self or realize God, they will continue to be caught in the illusion of the material world (Kudrat), mistaking it for the ultimate reality.

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8. हाल माशूक नजर जो आवै। एक निगाह दीदार जो पावै।।
"When the Beloved (God) is seen, even one glance is enough to attain vision (divine realization)."

Kabir emphasizes that when the divine Beloved (God) is seen directly, even a single glimpse is enough to attain spiritual enlightenment and break through the illusions of the material world.

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9. जो तुम कहा हमारा मानो। तो हम तुमते निर्णय ठानो।।
"If you accept what I am saying, then we can resolve this matter."

Kabir tells Muhammad that if he accepts Kabir’s spiritual teachings, they can come to a true understanding of the nature of God and spiritual truth.

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साखी - यह प्रपंच बेचून का, तुमते कहा न भेव।।
आप गुप्त होइ बैठा, तुम चार करत हो सेव।।

Sakhi (Anecdote):

1. यह प्रपंच बेचून का, तुमते कहा न भेव।।
"This world is the deception of Bechoon (formless god), but you have not understood this secret."

Kabir says that the material world is a deceptive illusion (Prpanch) created by the hidden god who is addressed as formless (Bechoon), and that this is a secret that Muhammad has not yet understood.

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2. आप गुप्त होइ बैठा, तुम चार करत हो सेव।।
"This formless god sits hidden, while you are engaged in outward rituals."

Kabir suggests that while God remains hidden, Muhammad and others are focused on performing external rituals. This line critiques the practice of ritualistic religion without realising the true God.

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मुहम्मद बोध

कहैं मुहम्मद सुन खुद अहदी। इल्म लद्दुनी कहु बुनियादी।।
जब नहिं पिण्ड ब्रह्माण्ड अस्थूला। तब ना हतो सृष्टि को मूला।।
तादिन की कहिय उपतानी। आदि अंत और मध्य निशानी।।

Kabir's Explanation to Muhammad (Muhammad Bodh):

1. कहैं मुहम्मद सुन खुद अहदी। इल्म लद्दुनी कहु बुनियादी।।
"Kabir says, Muhammad, listen to the eternal truth, the fundamental knowledge of the divine realm."

Kabir is beginning his explanation by addressing Muhammad directly. He is about to reveal the eternal and divine knowledge that goes beyond worldly understanding (Ilm Ladunni, the divine knowledge of God).

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2. जब नहिं पिण्ड ब्रह्माण्ड अस्थूला। तब ना हतो सृष्टि को मूला।।
"When neither the body nor the vast universe existed, there was no root cause of creation."

Kabir is explaining that before the physical world (pind) and the universe (brahmand) came into being, there was no material source or cause for creation.

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3. तादिन की कहिय उपतानी। आदि अंत और मध्य निशानी।।
"What can be said of that time before creation, when there was neither beginning, middle, nor end?"

Kabir highlights the time before this creation when there was no beginning, middle, or end.

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साखी - बुजरूग हकीकत सब कहो, किस विधि भया प्रकाश।
जब हम जाने आदि को, तो हमहूँ बाँधे आश।।

Sakhi (Anecdote):

1. बुजरूग हकीकत सब कहो, किस विधि भया प्रकाश।
जब हम जाने आदि को, तो हमहूँ बाँधे आश।।
"Hey wise soul, please speak of the ultimate truth, how did the divine light of creation manifest?
If we know the origin, we will understand the whole creation and free ourselves from doubt."

In this Sakhi, Muhammad requests Kabir to reveal the ultimate reality (Haqiqat), how the creation came into existence. Muhammad further says that once he understands the whole creation, he would develop hope.

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कबीर वचन

सुनो मुहम्मद सांचे पीरा। समरथ हुकुम खुद आदि कबीरा।।
अब हम कहें सुनो चितलायी। आदि अन्त सब कहों बुझायी।।
प्रथम समरथ आदि अकेला। उनके संग हता नहिं चेला।।

Kabir's Response to Muhammad's Inquiry:

1. सुनो मुहम्मद सांचे पीरा। समरथ हुकुम खुद आदि कबीरा।।
अब हम कहें सुनो चितलायी। आदि अन्त सब कहों बुझायी।।
"Listen, Muhammad, you are a true saint. The Almighty's giving the divine command is Kabir himself.
Now I will explain to you, listen carefully, I will reveal the truth of the beginning and end."

Kabir is acknowledging Muhammad as a genuine seeker of truth (Sanche Peera) and affirms that the command of the Almighty God is Kabir himself. He then offers to explain the mysteries of the beginning and end of creation.

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2. प्रथम समरथ आदि अकेला। उनके संग हता नहिं चेला।।
"In the beginning, there was only the Almighty, alone and all-powerful. There were no disciples or followers with Him."

Kabir describes the pre-creation state where God existed alone, without any followers or creation. 

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साखी - वाहिदन थे तब आप में, सकल हतो तेहि माँह।
ज्यौं तरूवर के बीज में, पुष्प पात फल छाँह।।

Sakhi (Anecdote):

1. वाहिदन थे तब आप में, सकल हतो तेहि माँह।
ज्यौं तरूवर के बीज में, पुष्प पात फल छाँह।।
"At that time, God was within Himself, and all of creation was contained within Him.
Just as a tree with flowers, leaves, fruits, and shade is contained within a seed."

Kabir uses the metaphor of a seed to illustrate how the entire universe existed in potential form within God before it was created. Just as a seed holds within it the potential for a full-grown tree, the universe was within God before it came into being.

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चौपाई

निरंजन भये राज अधिकारी। तिनके चार अंश सेवकारी।।
चार ज्ञानते चारो वेदा। तिनते चारो भये कतेबा।।
मूल कुरान वेद की वानी। सो कुरान तुम जग में आनी।।
हक्क कुरान जो तुमको दीना। हद हुक्म तुम आपन कीना।।
चार कतेब के चारों अंशा। तिनते कहो भिन्न-भिन्न बंशा।।
वेद पढावत ब्रह्मा आये। ऋग वेद को नाम लखाये।।
दूसर यजुरवेदकी वानी। भक्ति ज्ञान सो कीन बखानी।।
तीसर सामवेद की वानी। यज्ञ होम तिन कीन बखानी।।
चौथ अथर्बन गुप्त छपाये। तौन हुक्म तुम जगमें आये।।
ऐकै मूल कुरान में चारी। चार बीर तुम हो सरदारी।।
जब्बूर किताब दाऊद ने पाई। नासूत मोकाम रहै ठहराई।।
तौरेत कीताब मूसाने पाई। मलकूत मोकाम रहै ठहराई।।
इंजील किताब ईशा ने पाई। जबरूत मोकाम रहै ठहराई।।
फुरकान किताब नबी तुम पाई। लाहूत मोकाम रहै लौलाई।।
कुरान बेहद को मरम न पावै। बिन देखे विश्वास क्या आवै।।
चार मोकाम किताब है चारी। पंचयें नाम अचिंत सँवारी।।
तहँते आइ रूह बारह हजारी। तहां अचिंत गुप्त व्योहारी।।

Kabir's Words (chaupai)

1. निरंजन भये राज अधिकारी। तिनके चार अंश सेवकारी।।
"Niranjan (Kaal or Shaitan, the ruler of the material world) became the chief ruler, and he had four aspects that served him."

Here, Niranjan refers to a powerful cosmic ruler, the ruler of the material world or lower creation. He is also called Brahm or Kaal or Shaitan. He creates four messengers that serve him.

2. चार ज्ञानते चारो वेदा। तिनते चारो भये कतेबा।।
"He gave rise to the four Vedas, and from him originated the four scriptures (Kitaabs)."

Kabir explains that Niranjan gave rise to the four Vedas (ancient Hindu scriptures). He then later led to the formation of the four major religious texts (referred to as Kitaabs) in Abrahamic traditions.

3. मूल कुरान वेद की वानी। सो कुरान तुम जग में आनी।।
"The essence of the Quran is the same as the teachings of the Vedas. The same Quran came into the world via you."

Kabir highlights that the Quran is rooted in the same spiritual essence as the Vedas. The Quran was revealed to the humanity via Muhammad.

4. हक्क कुरान जो तुमको दीना। हद हुक्म तुम आपन कीना।।
"The true Quran that was given to you, you considered it as the ultimate command."

Kabir addresses Prophet Muhammads and says that the Quran, that was given to you, you declared it as the ultimate truth.

5. चार कतेब के चारों अंशा। तिनते कहो भिन्न-भिन्न बंशा।।
"From the four books came different sections, leading to different branches of teachings."

The four major religious texts (Vedas, Torah, Zabur, and Injil) led to diverse interpretations and practices among various groups of people, forming different religious branches.

6. वेद पढावत ब्रह्मा आये। ऋग वेद को नाम लखाये।।
"Brahma came and taught the Vedas, giving the first name to the Rigveda."

According to Kabir, Brahma, the creator in Hindu tradition, revealed the Rigveda, which contains hymns and praises dedicated to various deities.

7. दूसर यजुरवेदकी वानी। भक्ति ज्ञान सो कीन बखानी।।
"The second is the Yajurveda, which explains devotion and knowledge."

The Yajurveda focuses on devotion (Bhakti) and knowledge (Gyaan), guiding people in the rituals and understanding of spiritual wisdom.

8. तीसर सामवेद की वानी। यज्ञ होम तिन कीन बखानी।।
"The third is the Samaveda, which describes sacrifices and offerings."

The Samaveda is primarily concerned with Yagna (ritual sacrifices) and how they are conducted through sacred chants and hymns.

9. चौथ अथर्बन गुप्त छपाये। तौन हुक्म तुम जगमें आये।।
"The fourth is the Atharvaveda, hidden and secret, and its message was also revealed to the world."

The Atharvaveda is considered more mystical and deals with rituals, healing practices, and esoteric knowledge. This knowledge, too, became part of the revealed scriptures.

10. ऐकै मूल कुरान में चारी। चार बीर तुम हो सरदारी।।
"There is one essence in the Quran, but there are four parts, and you are the leader of the fourth."

Prophet Muhammad is regarded as the leader of these fourth branch. Same divine knowledge  is expressed differently in the four religious texts.

11. जब्बूर किताब दाऊद ने पाई। नासूत मोकाम रहै ठहराई।।
"The book of Zabur was given to David, and it corresponds to the Nasoot realm."

The Zabur (Psalms), given to David, corresponds to the realm of Nasoot.

12. तौरेत कीताब मूसाने पाई। मलकूत मोकाम रहै ठहराई।।
"The Torah was given to Moses, and it corresponds to the realm of Malakoot."

The Torah, given to Moses, corresponds to the realm of Malakoot, the angelic or spiritual realm where higher beings reside.

13. इंजील किताब ईशा ने पाई। जबरूत मोकाम रहै ठहराई।।
"The Injil (Gospel) was given to Jesus, and it corresponds to the realm of Jabaroot."

The Injil (Gospel), given to Jesus, is associated with the realm of Jabaroot, a higher spiritual realm beyond the material world.

14. फुरकान किताब नबी तुम पाई। लाहूत मोकाम रहै लौलाई।।
"The Furqan (Quran) was given to you, Prophet, and it corresponds to the realm of Lahoot."

The Quran, given to Prophet Muhammad, corresponds to the realm of Lahoot.

15. कुरान बेहद को मरम न पावै। बिन देखे विश्वास क्या आवै।।
"The Quran cannot reveal the infinite truth. Without seeing, how can one have faith?"

Kabir points out that the Quran does not have the knowledge of the Boundless God. And without seeing the Supreme God, how can one develope faith in the divine.

16. चार मोकाम किताब है चारी। पंचयें नाम अचिंत सँवारी।।
तहँते आइ रूह बारह हजारी। तहां अचिंत गुप्त व्योहारी।।
"The four books represent four realms, and the fifth name is beyond comprehension.
The twelve thousand souls came from that hidden, incomprehensible place."

Kabir refers to four realms of existence represented by the four scriptures, but there is a fifth name that is beyond ordinary understanding. The twelve thousand souls came from that hidden, divine realm that is beyond comprehension.

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साखी - पीर औलिया थाकिया, यह सब उरले पीर।।
समरथ का घर दूर है, तिनको खोजो बीर।।

Sakhi (Anecdote):

1. पीर औलिया थाकिया, यह सब उरले पीर।।
समरथ का घर दूर है, तिनको खोजो बीर।।
"Many saints and spiritual leaders have tired themselves in search, yet the true abode of the Almighty is far away.
Brave ones, search for that supreme place."

In this concluding Sakhi, Kabir emphasizes that even the greatest saints and mystics have struggled to find the true abode of the Almighty. It is a difficult journey, but only the brave and determined can find it.

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मारफत चौपाई

ओवल मोकाम नासूत ठेकाना। दूजा मोकाम मलकूत जो जाना।।
सेउम मोकाम जबरूत ठेकाना। चहारूम मोकाम लाहूत बखाना।।
पंचये मोकाम हाहूत अस्थाना। छठे मोकाम सोहं जो माना।।
हफतुम मोकाम बानी अस्थाना। अठयें मोकाम अंकूर ठेकाना।।
नवयें मुकाम आहूत निशानी। दसयें मोकाम पुरूष रजधानी।।

1. Owal Mukaam (First Station): Nasooh (Nasoot)

ओवल मोकाम नासूत ठेकाना।
"The first station is the Nasoot realm."

The Nasoot realm is where mansarovar is situated. Prophet David is seated here and is reading Zabur.

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2. Dujja Mukaam (Second Station): Malakoot

दूजा मोकाम मलकूत जो जाना।।
"The second station is the Malakoot realm."

The Malakoot realm is the realm of angels and spirits, a spiritual dimension beyond the material world. It represents Indra Lok (abode of Lord Indra). This is where Prophet Moses is residing and reading Torah.

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3. Seum Mukaam (Third Station): Jabaroot

सेउम मोकाम जबरूत ठेकाना।।
"The third station is the Jabaroot realm."

The Jabaroot realm is the realm of power and divine sovereignty. This station is the palce of Lord Vishnu. Prophet Jesus ascended to this place and is reading the holy book Injil.

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4. Chahaarum Mukaam (Fourth Station): Lahoot

चहारूम मोकाम लाहूत बखाना।।
"The fourth station is known as the Lahoot realm."

The Lahoot realm is the realm of Lord Shiva and Parvati. This is the destination of Prophet Muhammad

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5. Panchve Mukaam (Fifth Station): Haahoot

पंचये मोकाम हाहूत अस्थाना।।
"The fifth station is the Haahoot realm."

The Haahoot realm is an even more profound level of existence, often described as the mystical realm of divine essence. This is the abode of Lord Brahma.

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6. Chhatve Mukaam (Sixth Station): So'ham

छठे मोकाम सोहं जो माना।।
"The sixth station is known as So'ham."

The term So'ham refers to the sixth station. It is also called Bahoot and is the abode of Goddess Durga.

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7. Haftve Mukaam (Seventh Station): Bani (Sound Current)

हफतुम मोकाम बानी अस्थाना।।
"The seventh station is the realm of Bani (the divine sound)."

The Bani or Shabd (Sound Current) represents the cosmic sound or divine vibration. This station is next to Durga's abode and is called Sangam place. It is also called Fahoot.

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8. Athve Mukaam (Eighth Station): Ankur

अठयें मोकाम अंकूर ठेकाना।।
"The eighth station is called Ankur."

The Ankur (sprout or seed) represents the germination of divine consciousness. This stage is one of the many places of Kaal God or Niranjan. This is also called Rahoot.

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9. Navve Mukaam (Ninth Station): Ahoot

नवयें मुकाम आहूत निशानी।।
"The ninth station is the Ahoot realm."

The Ahoot realm represents an even higher spiritual station, associated with the personal place of God Kaal.

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10. Dasve Mukaam (Tenth Station): Purush Rajdhani (The Supreme Sovereign)

दसयें मोकाम पुरूष रजधानी।।
"The tenth station is the Purush Rajdhani (the supreme capital or sovereign realm)."

The Purush Rajdhani is the abode of the Akshar Purush, the controller of 700 quadrillion universes. This is also called Jahoot or Yahoot. 

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बेतुक

औवल शरी अत्।1। तरीकत् 2। हकीकत् 3। मरफत् 4। मरौवत् 5। ध्यान दोरहिअत् 6। जुलफकार चन्द्र गेटा 7। हुकुममुरतद 8। देयना कासो यही अंत् 9। सच पावे समरथ काय 10। अंकार ओंकार कलिमा नवी सचुपावै देखा हद बैहद

1. Sharī'at (शरीअत): The Path of Law

"औवल शरी अत्"
This is the first stage, often translated as Sharia in Arabic, meaning the path of law and discipline. In this stage, the seeker follows religious laws, rituals, and ethical guidelines. The focus here is on adhering to the moral and ethical standards set by the religion, as a foundation for higher spiritual practices.

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2. Tarīqat (तरीकत): The Path of Method

"तरीकत"
The second stage, known as Tariqat, is the path of method or practice. Here, the seeker engages in disciplined spiritual practices like prayer, meditation, and remembrance of God (zikr). The seeker goes beyond the basic religious laws and begins exploring inner spiritual practices to gain deeper insights into divine truths.

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3. Haqīqat (हकीकत): The Path of Truth

"हकीकत"
The third stage is Haqiqat, the path of truth or reality. At this level, the seeker begins to experience the divine truths directly. It represents the realization of deeper spiritual knowledge and truths, where one begins to see beyond superficial beliefs and experiences the presence of God.

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4. Ma'rifat (मरफत): The Path of Divine Knowledge

"मरफत"
The fourth stage is Ma'rifat, which means knowledge or Gnosis. This is the stage where the seeker attains intimate, mystical knowledge of God, often referred to as Gnosis in other traditions. The seeker gains insights into divine mysteries and experiences a close connection with the divine essence.

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5. Marāwat (मरौवत): The Path of Compassion

"मरौवत"
The fifth stage, Marawat, represents compassion and kindness. Here, the seeker embodies divine qualities of compassion, mercy, and love. The focus is on cultivating these virtues within oneself and extending them to others, reflecting the divine attributes in one’s behavior.

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6. Dhyān Dauriyat (ध्यान दोरहिअत): Focused Meditation

"ध्यान दोरहिअत"
The sixth stage is Dhyān Dauriyat, which signifies focused meditation and concentration. The seeker reaches a high level of spiritual focus, where meditation becomes a profound tool for connecting with the divine. The mind becomes calm, and the seeker is able to concentrate deeply, entering into a state of inner peace and connection with God.

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7. Zulfiqar Chandra Geta (जुलफकार चन्द्र गेटा): The Realm of Divine Power

"जुलफकार चन्द्र गेटा"
The seventh stage is symbolic of divine power and sovereignty. The name Zulfiqar refers to a famous sword associated with Ali, representing strength and divine justice. Chandra (moon) signifies the guiding light. This stage reflects the soul’s attainment of divine courage and strength, prepared to face challenges with divine assistance.

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8. Hukm-e-Murtad (हुकुममुरतद): The Stage of Divine Command

"हुकुममुरतद"
The eighth stage, Hukm-e-Murtad, represents the acceptance and submission to divine will. Here, the seeker aligns fully with God's commands, surrendering personal desires. The soul becomes an instrument of divine purpose, experiencing unity with the divine will.

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9. Deyna Kaaso Yahī Ant (देयना कासो यही अंत): The End of All Giving

"देयना कासो यही अंत"
In the ninth stage, the seeker attains complete renunciation and selflessness. All worldly desires, attachments, and ego have been renounced. This stage represents ultimate humility and service, where the soul offers itself entirely to God, holding back nothing.

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10. Sach Pave Samrath Kai (सच पावे समरथ काय): Realization of Truth through the Divine Supreme

"सच पावे समरथ काय"
The tenth and final stage is the realization of absolute truth through the Supreme Divine (Samrath). Here, the seeker reaches the pinnacle of spiritual awareness, where the soul experiences the true essence of God. This is the state of divine union and enlightenment, where the seeker fully realizes the eternal truth and divine presence.

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Final Line: The Essence of Divine Reality

"अंकार ओंकार कलिमा नवी सचुपावै देखा हद बैहद"
This final line refers to the experience of divine unity and oneness (often represented as the Omkara or the ultimate "sound of the universe"). Kalima represents the central truth of monotheism. Sachupavai dekha had baihad signifies the attainment of the true vision where one sees beyond limits (had) and the limitless (baihad), realizing the boundless nature of the divine.

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मुहम्मद वचन

तुम कबीर भेद अधिकाये। खुद समरथ की खबरि जो ल्याये।।
अब तुमको हम बूझैं अंतू। सो कहिये खुद अहदी संतू।।
को तुम आहु कहांते आये। क्यों तुम अपना बर्ण छिपाये।।
सात सुरति समरथ निमाई। यह अस्थान रहो की जाई।।
यती मारफत कहु दुरवेशा। हम मानैं तुमरो उपदेशा।।
सात सुरति केहि माहि समाई। जिव बोधे सो कह चलि जाई।।
समरथ गम तुमु साँच कबीरा। समरथ भेद कहो मति धीरा।।

In this passage, Prophet Muhammad responds to Kabir, questioning Kabir's spiritual origins, insights, and the deeper mysteries Kabir has shared. He acknowledges Kabir’s wisdom but seeks clarification on the truths that Kabir has mentioned, including the ultimate understanding of God and the essence of true unity with the divine. Here is a breakdown of Muhammad's response:

1. "तुम कबीर भेद अधिकाये। खुद समरथ की खबरि जो ल्याये।"

• Meaning: “Kabir, you have revealed profound mysteries and brought insights into the knowledge of the Supreme (Samrath).”
• Interpretation: Muhammad acknowledges that Kabir possesses a deep understanding of the Supreme God (Samrath) and the truth of creation. Kabir’s revelations appear profound and far-reaching.

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2. "अब तुमको हम बूझैं अंतू। सो कहिये खुद अहदी संतू।"

• Meaning: “Now we wish to understand you completely. Tell us, are you an original saint or an eternal being (Ahadi Sant)?”
• Interpretation: Muhammad seeks to understand Kabir’s true nature and spiritual origin, suspecting that Kabir may be more than an ordinary human and may have a divine, eternal status (Ahadi Sant).

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3. "को तुम आहु कहांते आये। क्यों तुम अपना बर्ण छिपाये।"

• Meaning: “Who are you, and where have you come from? Why do you keep your true identity concealed?”
• Interpretation: Muhammad asks Kabir directly about his origin and why he has chosen to keep his identity hidden, sensing that Kabir’s wisdom and insights suggest a higher origin than what appears on the surface.

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4. "सात सुरति समरथ निमाई। यह अस्थान रहो की जाई।"

• Meaning: “Tell us about the seven realms of consciousness aligned with the Supreme (Samrath). Is this place stable, or does it change?”
• Interpretation: Muhammad is intrigued by the seven levels of consciousness (saat surati) that Kabir mentions, as well as their relationship to the Supreme. He questions whether this divine place or realm is a constant, eternal abode or if it is changeable.

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5. "यती मारफत कहु दुरवेशा। हम मानैं तुमरो उपदेशा।"

• Meaning: “O Yati (renunciate) and wise guide, tell us about this wisdom. We are inclined to accept your teachings.”
• Interpretation: Muhammad addresses Kabir with respect as a renunciate and spiritual teacher, expressing openness to Kabir’s insights. He indicates his readiness to accept Kabir’s teachings about the divine mysteries Kabir has revealed.

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6. "सात सुरति केहि माहि समाई। जिव बोधे सो कह चलि जाई।"

• Meaning: “Into what do these seven realms of consciousness merge? Teach us this knowledge so we may follow the path.”
• Interpretation: Muhammad wishes to understand the ultimate destination of the seven realms of consciousness that Kabir speaks of and asks him to reveal this final knowledge that could guide him and others on the spiritual path.

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7. "समरथ गम तुमु साँच कबीरा। समरथ भेद कहो मति धीरा।"

• Meaning: “O truthful Kabir, you truly know the path to the Supreme. Reveal the mysteries of the Supreme to our humble understanding.”
• Interpretation: Muhammad affirms his belief in Kabir’s knowledge and seeks further explanations about the Supreme Samrath—the divine power and mystery that Kabir understands.

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साखी - मेरे शंका बाढिया, थाके वेद कुरान।
वाहिद कैसे पाइये, समरथ को मक्कान।।

Sakhi (Couplet) Explanation:

"मेरे शंका बाढिया, थाके वेद कुरान। वाहिद कैसे पाइये, समरथ को मक्कान।"

• Meaning: “My doubts have multiplied; even the Vedas and Quran seem limited. How can one find the true, indivisible (Wahid) dwelling of the Supreme (Samrath)?”
• Interpretation: Muhammad confesses his growing doubts and recognizes that even the Vedas and Quran fall short in answering all spiritual questions. He asks Kabir how to find the ultimate, unified abode of the Supreme, showing his struggle in reconciling religious teachings with his quest for the ultimate truth.

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सत्य कबीर वचन

सुनो मुहम्मद कहों बुझाई। जो खुद आदि अस्थान है भाई।।
जो जो हुकुम समरथ फरमाई। सो सो हुकुम हम आनि चलाई।।
सुर नर मुनि को टेरि सुनाये। तुमको बहुत बार समुझाये।।
तुम पर मोह क्षर ने डारा। तेहि कारण आये संसारा।।
सोलह असंख जुग जबै सिराई। सोलह असंख उत्पत्ति मिटि जाई।।
सात सुरति तब लोकहि जाई। जिव बोधो तेहि माह समाई।।
सात सुन्य तजि ते अस्थाना। ते सब मिटे होय घमसाना।।
वेद कतेव कि छोड़ो आशा। वेद कतेव में क्षर प्रकाशा।।
तीन बार तुम जग में आये। फिर फिर क्षर ने भरमाये।।
क्षर चीन्हिके छोडो भाई। तीन अंश क्षर निरमाई।।
ब्रह्मादिका सृष्टि आपको कीना। जीव वृष्टि तीरथ व्रत दीना।।
माया वृष्टि ईश्वरी जानो। सबमें आतम एक समानो।।

In this passage, Kabir explains to Muhammad the mysteries of creation, the limitations of worldly knowledge, and the need to understand the eternal, supreme reality beyond what is commonly known. Kabir encourages Muhammad to rise above the material limitations and find the eternal truth beyond life and death.

1. "सुनो मुहम्मद कहों बुझाई। जो खुद आदि अस्थान है भाई।"

• Meaning: "Listen, Muhammad, as I explain the true original abode (of the Supreme)."
• Interpretation: Kabir invites Muhammad to understand the original, eternal essence of the Supreme Being, beyond the transient world and commonly held beliefs.

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2. "जो जो हुकुम समरथ फरमाई। सो सो हुकुम हम आनि चलाई।"

• Meaning: "The commands given by the Supreme, I bring and share with you."
• Interpretation: Kabir asserts that he is relaying the commands and truths of the Supreme, which he has come to know directly.

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3. "सुर नर मुनि को टेरि सुनाये। तुमको बहुत बार समुझाये।"

• Meaning: "I have informed gods, humans, and sages, and explained it many times to you as well."
• Interpretation: Kabir points out that he has shared these divine truths with beings across realms, including Muhammad, yet it often goes unheeded.

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4. "तुम पर मोह क्षर ने डारा। तेहि कारण आये संसारा।"

• Meaning: "You are under the affect of Kshar Purush i.e. Kaal Brahm, which is why you have come into this cycle of life and death."
• Interpretation: Kabir emphasizes that Muhammad, like many others, is under the dominion of Kaal, leading to repeated births in the material realm.

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5. "सोलह असंख जुग जबै सिराई। सोलह असंख उत्पत्ति मिटि जाई।"

• Meaning: "When sixteen uncountable ages pass, the creation (of the universe) also dissolves."
• Interpretation: Kabir speaks of the cosmic cycle, where countless ages eventually culminate in dissolution, highlighting the impermanence of creation.

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6. "सात सुरति तब लोकहि जाई। जिव बोधो तेहि माह समाई।"

• Meaning: "Then the seven realms of consciousness return to their source, and the soul’s awareness merges back."
• Interpretation: When the cosmic cycle ends, all consciousness and individual awareness dissolve back into the original source.

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7. "सात सुन्य तजि ते अस्थाना। ते सब मिटे होय घमसाना।"

• Meaning: "Leaving the seven voids (planes), those realms also cease."
• Interpretation: Kabir notes that even these higher realms are not permanent; they too will end.

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8. "वेद कतेव कि छोड़ो आशा। वेद कतेव में क्षर प्रकाशा।"

• Meaning: "Abandon hopes in the Vedas and scriptures, for they only sing glories of Kshar Purush i.e. Kaal Brahm."
• Interpretation: Kabir advises Muhammad to look beyond the Vedas and religious texts since they only contain knowledge of the material and impermanent god Brahma or Kaal.

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9. "तीन बार तुम जग में आये। फिर फिर क्षर ने भरमाये।"

• Meaning: "You have come into this world three times, each time deceived by Kshar Purush i.e. Kaal."
• Interpretation: Kabir tells Muhammad that he has been reborn multiple times, misled by Kaal or Shaitan.

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10. "क्षर चीन्हिके छोडो भाई। तीन अंश क्षर निरमाई।"

• Meaning: "Recognize the Kshar Purush and let go, he has thrree children."
• Interpretation: Kabir advises Muhammad to detach from attachment to Kshar Purush and his three children viz Brahma, Vishnu and Shiv.

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11. "ब्रह्मादिका सृष्टि आपको कीना। जीव वृष्टि तीरथ व्रत दीना।"

• Meaning: "The creations of Brahma, Vishnu and Shiv were given to you; pilgrimages, and observing fasts have been made to mislead you."
• Interpretation: Kabir states that in the world managed by Brahma, Vishnu and Shiv, ritualistic practices such as fasts, pilgrimages etch have been made to miselad everyone and deter souls from the ultimate truth.

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12. "माया वृष्टि ईश्वरी जानो। सबमें आतम एक समानो।"

• Meaning: "Understand that the creation of Maya (Durga) and the supreme power are within everything equally."
• Interpretation: Kabir encourages Muhammad to realise that everyone is under the influence of Goddess Durga (Maya), while divine consciousness also equally pervades every being.

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साखी - खोजो खुद समरत्थको, जिन किया सब फरमान।
पीर मुहम्मद तहँ चलो, सोई अमर अस्थान।।

Sakhi (Couplet) Explanation:

"खोजो खुद समरत्थको, जिन किया सब फरमान। पीर मुहम्मद तहँ चलो, सोई अमर अस्थान।।"

• Meaning: "Seek the Supreme, who issued all commands. O Muhammad, go there to find the eternal abode."
• Interpretation: Kabir concludes by urging Muhammad to seek the Supreme Being, the owner of eternal, unchanging abode and realize the true essence of divinity.

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मुहम्मद वचन

पीर मुहम्मद मुख तब मोरा। कछु नहिं चलै तुम्हारी जोरा।।
क्षर हुक्म को मेटनहारा। चार वेद जिन कीन पसारा।।

Muhammad's Words:

1. "पीर मुहम्मद मुख तब मोरा। कछु नहिं चलै तुम्हारी जोरा।। क्षर हुक्म को मेटनहारा। चार वेद जिन कीन पसारा।।"

• Meaning: "Muhammad then replied, 'Your power does not affect or erase the orders (rules) of Kshar Purush, who has spread the knowledge of the four Vedas.'"
• Interpretation: Muhammad expresses doubt, indicating that Kabir’s words, while profound, do not seem to hold power over Kshar Purush (symbolized here by the four Vedas, which describe material reality). Muhammad questions whether Kabir can truly alter the existing world structure.

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कबीर वचन

सुनिये सखुन मुहम्मद पीरा। हम खुद अहदी आदि कबीरा।।
मेटों क्षरको बिस्तारा। मेटो निरंजन सकल पसारा।।
मेटो अचिंतकी रजधानी। मेटो ब्रह्मा वेद निशानी।।
चौदह जमको बांधि नचावों। मृतु अंधा मगहर ले आवों।।
धर्मरायते झगर पसारा। निरंजन बांधि रसातल डारा।।
वे कतेब को अमल मिटावों। घर घर सार शब्द फैलावों।।
समरथ हुक्म चलै सब माही। ब्यापै सत्य असत्य उठि जाही।।

Kabir’s Response:

1. "सुनिये सखुन मुहम्मद पीरा। हम खुद अहदी आदि कबीरा।। मेटों क्षरको बिस्तारा। मेटो निरंजन सकल पसारा।।"

• Meaning: "Listen carefully, Muhammad the wise. I am the original Kabir, the primal essence. I have the power to dissolve the entire expanse of Kshar Purush (Kaal Brahm) and all creations of Niranjan (Kaal Brahm)."
• Interpretation: Kabir clarifies his authority, stating that he is not limited to worldly structures. He emphasizes that he can erase both the material and spiritual manifestations created by Niranjan (Kaal Brahm). Here, Kabir establishes his position as the primal, eternal being, capable of transcending and even dissolving material and cosmic structures.

2. "मेटो अचिंतकी रजधानी। मेटो ब्रह्मा वेद निशानी।।"

• Meaning: "I can erase the realm of Achint (the inconceivable) and the authority of Brahma, along with the impressions of the Vedas."
• Interpretation: Kabir emphasizes his transcendent nature by saying he can dissolve even the realms beyond human comprehension and the authority of Brahma, creator of the universe. This line suggests Kabir’s supremacy over both the material and metaphysical realms represented by the Vedas and Brahma.

3. "चौदह जमको बांधि नचावों। मृतु अंधा मगहर ले आवों।। धर्मरायते झगर पसारा। निरंजन बांधि रसातल डारा।।"

• Meaning: "I bind the fourteen realms and make them dance to my will. I can conquer Death itself and bring it under control. I have confined the rule of Dharmaraj and bound Niranjan in the depths."
• Interpretation: Kabir asserts that his power extends across the entire structure of existence, from life to death, from the realms governed by Dharmaraj (the lord of justice) to the rule of Niranjan. By using metaphors of binding and subjugation, Kabir describes his ability to control and liberate the individual soul from the cycle of rebirth.

4. "वे कतेब को अमल मिटावों। घर घर सार शब्द फैलावों।। समरथ हुक्म चलै सब माही। ब्यापै सत्य असत्य उठि जाही।।"

• Meaning: "I can erase the influence of religious texts and spread the essence of the divine sound (true knowledge) in every home. The Supreme’s command reigns over all, causing the true to rise and the false to disappear."
• Interpretation: Kabir mentions that he can transcend all religious doctrines, focusing on the "saar shabd" or "true mantra," which represents the essence of spiritual realization. Kabir speaks of the divine command as an all-encompassing force that unveils the truth and dispels ignorance.

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मुहम्मद वचन

पीर मुहम्मद बोले बानी। अगम भेद काहू नहिं जानी।।
सुनाकान नहिं आखिन देखा। बिन देखे को करे विवेखा।।
जो नहिं देखो अपने नैना। कैसे मानो गुरूको बैना।।
जो तुम खुद अहदी ह्नै आये। हुक्म हजूर फरमान ले आये।।
जौन राह से तुम चलि आवो। सोई राह मोकहँ बतलावो।।
हँसन को अस्थान चिन्हावो। समरथ को मोहि लोक देखावो।।

Muhammad’s Response:

1. "पीर मुहम्मद बोले बानी। अगम भेद काहू नहिं जानी।। सुनाकान नहिं आखिन देखा। बिन देखे को करे विवेखा।।"

• Meaning: "Muhammad replied, 'These secrets are beyond anyone’s grasp. They cannot be fully understood by hearing or seeing. How can one distinguish truth without seeing it?'"
• Interpretation: Muhammad acknowledges that the truths Kabir speaks of are beyond ordinary understanding and cannot be fully comprehended by simply hearing or seeing; they require direct experience.

2. "जो नहिं देखो अपने नैना। कैसे मानो गुरूको बैना।। जो तुम खुद अहदी ह्नै आये। हुक्म हजूर फरमान ले आये।।"

• Meaning: "If I haven’t seen it with my own eyes, how can I believe your words, even if you bring divine commands from the Supreme?"
• Interpretation: Muhammad expresses his need for personal experience and verification. He wants to directly witness the eternal truth Kabir describes rather than relying on hearsay.

3. "जौन राह से तुम चलि आवो। सोई राह मोकहँ बतलावो।। हँसन को अस्थान चिन्हावो। समरथ को मोहि लोक देखावो।।"

• Meaning: "Show me the path you came by. Identify the abode of the pure soul and reveal to me the realm of the Supreme."
• Interpretation: Muhammad requests Kabir to guide him on the path to the Supreme. He wishes to know the location and experience the true realm of the divine directly.

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साखी - हंसन को अस्थान लखि, तब मानुँ फरमान।।
जो समरथ को हुक्म है, सो मेरे परवान्।।

Sakhi (Couplet) Explanation

"हंसन को अस्थान लखि, तब मानुँ फरमान।। जो समरथ को हुक्म है, सो मेरे परवान।।"

• Meaning: "If I can see the abode of the pure souls, then I will accept your command. I will recognize the Supreme’s order if I experience it directly."
• Interpretation: Muhammad promises to accept Kabir’s teachings if he can directly witness the abode of pure souls. He seeks tangible proof of the Supreme’s command, emphasizing his desire for personal realization.

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कबीर वचन

सुनो मुहम्मद कहों बुझाई। साहेब तुमको देउँ बताई।।
चलै सैल को दोनों पीरा। एक मुहम्मद एक कबीरा।।

Kabir's words

सुनो मुहम्मद कहों बुझाई (Suno Muhammad Kaho Bujhai):

• Translation: "Listen, Muhammad, I am explaining to you."

साहेब तुमको देउँ बताई (Saheb Tumko Deun Bataai):

• Translation: "I will reveal to you the knowledge about the Supreme Lord."

चलै सैल को दोनों पीरा, एक मुहम्मद एक कबीरा (Chalay Sail Ko Dono Peera, Ek Muhammad, Ek Kabira):

• Translation: "Both the saint Muhammad and Kabir walk together."

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(नासूत) मोकाम 1

भूमि से चले जहाँ पहुँचे जाई। मानसरोवर तहां कहाई।।
तहँ नासूत आहि मोकामा। नबी कबीर पहुँच तेहि धामा।।
तहँ दाऊद पयंबर होई। जब्बूर किताब पढे तहँ सोई।।
तहाँ सलामालेक सोई कीना। दस्तावोस उनहु उठि लीना।।

(मलकूत) मोकाम 2

तहवाँते पुनि कीन पयाना। दूसरा मुकाम वैकुंठ प्रमाना।।
तहवाँ पहुँच बैठे ऋषि दुर्बासा। देव सबै बैठे तेहि पासा।।
वह वैकुंठ विष्णु अस्थाना। मलकूत मोकाम मूसाको जाना।।
मूसा पैगम्बर पढै किताबा। उसका नाम तौरेत किताबा।।
सलामालेक तहाँ हम कीना। दस्ताबोस उनहु उठि लीना।।

(जबरूत) मोकाम 3

वैकुण्ठ ते आगे लायो डोरी। सुमेरते सुन्य अठारह करोरी।।
येतो अधर सुन्य अस्थाना। जबरूत मोकाम ईसाको जाना।।
ईसा पैगम्बर पढै किताबा। उसका नाम इंजील किताबा।।
सलामालेक तहाँ हम कीना। दस्ता बोस उनहु उठि लीना।।
तहँवा बैठि विस्वंभर राई। वही पीर तो वही खुदाई।।
यह विष्णुपुरी है भाई। यामें भी एक बैकुण्ठ बनाई।।
विष्णु है यहाँ का प्रधाना। सुन मुहम्मद ज्ञान विज्ञाना।।
उहँते अधर सून्य है भाई। ताकी शोभा कही न जाई।।

(लाहूत) मोकाम 4

महाशून्यको लागी डोरी। ग्यारह पालँग तहाँ ते सोरी।।
लाहूत मोकाम कहावै सोई। जो देखे बहुतै सुख होई।।
रह महादेव पार्बति संगा। लाहुत मुकाम देख मन चंगा।।
यह मुहम्मद तुम्हरो डेरा। गण गंधर्व सब यहाँ चेरा।।
मुस्तफा पैगंबर बैठे तहाँ। फुरकान किताब पढत थे जहाँ।।
सलामालेक तहाँ हम कीना। दस्ताबोस उनहु उठि लीना।।
देखत हौ मुहम्मद अस्थाना। तुम बेचून कहो यही ठेकाना।।
सब फिरिश्ते सलामालेक कीना। तब हम आगे का पग दीना।।

(हाहूत) मोकाम 5

तहँते चले अचिंत ठेकाना। एक असंख्य सुन्य परमाना।।
ब्रह्मापुरी है हाहूत मोकामा। आदम का यहाँ विश्रामा।।
हाहूत मोकाम को वही ठेकाना। आगे है सोहं बंधाना।।

(बाहूत) मोकाम 6

तीन असंख्य शून्य परमानी। बाहूत मोकाम सो कहो बखानी।।
यह देवी का अस्थाना। गुप्तभेद कोई ना जाना।।
नवी कबीर चले तेहि आगे। मूल सुरति बैठे अनुरागे।।

(फाहूत) मोकाम 7

पांच असंख सुन्न विचआही। सप्तम मोकाम कहत है ताही।।
संगम धाम दुर्गा के आगे। यको तुम फाहूत अनुरागे।।
फाहूत मोकाम तोहे बताया। भिन्न भेद कह समझाया।।

(राहूत) मोकाम 8

इच्छा सुरति के पहुँचे द्वीपा। चार असंख है लोक समीपा।।
सतगुरू रूप काल दयाला। एक बुगा और एक काला।।
ताको नाम राहूत मोकामा। नबी कबीर पहुँचे तेहि ठामा।।

(आहूत) मोकाम 9

तहँाते सहज द्वीप परमाना। दोय असंख तहाँते जाना।।
मुकाम निरंजन धामा। आप गुप्त ज्योति प्रगटाना।।
ताहि मोकाम नाम आहूता। सोभा ताकी देख बहूता।।

(जाहूत) मोकाम 10

साखी - पहुँचे जायके लोक जहँ, सन्त असंख दस लाख।।
अक्षर धाम जाहूत मुकामा। शंख इक्कीस लोक अकाना।।
सो मोकाम जाहूत का, दस मोकाम यह भाख।।

(Nasoot) Plane 1

• Description: This is the first plane Kabir describes, Nasoot. Starting from the Earth, Kabir describes taking Muhammd to Manasarovar, a place with water filled lake. Here, they encounter prophet David (Dawood) reading the Zabur (Psalms). They greets David with "Salaam-Alaikum," and move further.

Kabir sets the stage for explaining additional planes, moving from the Nasoot to progressively higher spiritual realms.

(Malakoot) Plane 2

• Journey Forward: After passing through the Nasoot realm, Kabir takes Muhammad to the second level, Malakoot, also symbolized as Vaikunth or the divine abode. Vaikunth is often considered Vishnu's realm in Hindu cosmology. Here they find Rishi Durvasa, a well-known sage. Other divine beings (devas, or gods) are also present, indicating that Malakoot is a place of significant spiritual figures. There they also find prophet Moses (Musa), who is studying the Tawrat (Torah), his holy scripture. They greet Moses respectfully with Salaam-Alaikum, They exchange a symbolic handshake (dastabos) and move on to the next plane.

(Jabroot) Plane 3

• Progression Beyond Vaikunth: Kabir describes moving past Vaikunth to an even higher realm with “a cord that leads further.” This suggests a continuous ascent beyond the familiar concepts of paradise into a realm where pure spiritual reality unfolds.The term “Sumirate Suniya Aṭhārah Karori” refers to a vast and expansive place. 

• In this realm, Kabir and Muhammad meet Prophet Isa (Jesus), who is studying the holy text Injil (Gospel). Kabir, Muhammad and Isa exchange Salaam-Alaikum, and share a handshake (dastabos), and move on.
• Kabir shows to Muhammad Jabroot being a place of Viswambhar Rai (Vishnu) presiding over this realm. This being, referred to as “the same sage and the same divinity,” implies that divinity manifests in various forms. 
• Kabir refers to a distinct Vaikunth within this Jabroot realm, where Vishnu is seen as the primary deity.
• Kabir tells Muhammad that above this realm lies Adhar Shoonya, a further emptiness or boundless space that is indescribable and beyond comprehension, representing an absolute state of the Divine that surpasses even Jabroot.

(Lahoot) Plane 4

• Kabir describes moving beyond "Mahashoonya", indicating that Lahoot is situated in or near a vast, transcendent void. 

• The imagery of “eleven bridges” (gyarah palang) denotes a path through layers of spiritual separation that lead to Lahoot, making it a realm reached only through immense spiritual progression.

• Lahoot – Kabir refers to Lahoot as a place where, upon sight, “immense happiness” (bahutai sukh) arises. This realm offers profound inner peace and joy

• Presence of Mahadev and Parvati: Kabir shows Muhammad the presence of Mahadev (Shiva) and Parvati together in Lahoot. 

• A Domain for Muhammad and Angels: Kabir tells Muhammad that Lahoot is Muhamamd's domain (“your abode”), as well as a place where celestial beings like ganas and gandharvas reside. Kabir also mentions Mustafa (another name for Prophet Muhammad) sitting in Lahoot, engaged in reading the Furqan (the Qur'an). Kabir describes an exchange of salutations (salaam aleikum), with the angels and continue their journey, implying that there are even higher planes beyond Lahoot.

(Hahoot) Plane 5

• Taking Muhammad to a Realm called Achint Thikana: Kabir describes Hahoot as an Achint Thikana. The phrase “ek asankhya shunya" implies the unfathomable distance Hahoot lies from Lahoot.

• Hahoot is Brahmapuri: Kabir reveals that Hahoot is Brahmapuri, or the “Abode of Lord Brahma.

• Adam’s Resting Place: Kabir states that Hahoot is also where Adam (considered the first human in Islamic tradition) reached and now rests. 

• Beyond Hahoot – Kabir mentions that beyond Hahoot lies the journey towards So’ham. The progression toward So’ham indicates that Hahoot is not the final destination.

(Bahoot) Plane 6

• The line “Teen Asankhya Shunya Paramaani” suggests that the realm of Bahoot is situated at an astronomical distance from Hahoot.

• The Abode of the Divine Goddess (Durga Devi): Kabir describes Bahoot as the Devi ka Asthana, or “the abode of the Devi” (Goddess Durga). Kabir emphasizes that Bahoot is a “secret realm” which no one knows about (Guptabheda).

• Beyond Bahoot: Kabir then takes Muhammad to the next plane moving further into the depths of spiritual experience. 

(Fahoot) Plane 7

• The line “Panch Asankhya Shunya Vichaahi” indicates that the Fahoot plane lies at a great distance from Bahoot.

• Saptam (Seventh) Mokaam: Kabir describes Fahoot as the “seventh plane.”

• Sangam Dham Beyond Durga's Realm: Kabir describes Fahoot as a Sangam Dham, beyond the realm associated with Durga.

(Rahoot) Plane 8

• Iccha Surati Ke Pahunch Dweepa: The line “Iccha Surati Ke Pahunch Dweepa” translates to “reaching the island of Iccha Surati.”

• Char Asankh Hai Lok Sameepa: Kabir describes Rahoot as being close to countless and incomprehensible worlds. 

• One White and One Black: Kabir mentions “Ek Buga aur Ek Kala” (one white and one black), petals of a lotus also called chakra. In the black one Kaal resides, whereas in the white one, Supreme God Kabir has a presence. 

• Rahoot as the Eighth Plane: Kabir calls this plane Rahoot,as the eighth plane.

• Kabir Leads Muhammad to Rahoot: Kabir guides Muhammad to Rahoot.

(Ahoot) Plane 9

• Reaching the Island of Sahaj (Sahaj Dweep): At an unfathomable distance from Rahoot (Do Asankh Tehante Jana) lies the island of Sahaj (Sahaj Dweep).

• Dwelling of Niranjan (Mukam Niranjan Dham): Niranjan translates to Kaal Brahm, the ruler of the 21 multiverses of which earth is a miniscule part.

• Kaal remains hidden while Light is visble (Aap Gupt Jyoti Pragatana): God Kabir reveals the secret of Niranjan that at this place, although being present, he remains hidden and fools everyone by just showing his light. 

• Naming of the Plane as Ahoot (Tahi Mokam Naam Ahoota): Kabir gives this ninth plane the name Ahoot. The beauty and brilliance of Ahoot reflect its uniqueness as a realm of divine expression.

(Jahoot) Plane 10

• A Place of Countless Saints (Pahunch Jaye Lok Jahaan, Sant Asankh Das Lakh): This line indicates that Jahoot is a realm where countless souls reside.

• The Eternal Realm of Akshar (Akshar Dham Jahoot Mukama): The term Akshar translates to "Akshar Purushl" or "the ruler of 700 quadrillion multiverses. God Kabir designates Jahoot as the realm of Akshar Purush.

• Sankh Ikkis Lok Akana: This marks the limit of the 21 multiverses of Kaal.

• The Ten Realms Explained (So Mokam Jahoot Ka, Das Mokam Yah Bhakh): So God Kabir says that this is the description of the 10 realms or planes.

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चौपाई

सलामवालेकम तहाँ हम कीना। दस्ताबोस उनहु उठिलीना।।
तहँते अमरलोकको छोरा। नबी कवीर पहुँच तेहि ठौरा।।
अमरलोक के हंस सब आये। तिनकी सोभा कही न जाये।।
भरि भरि अंक मिले तहँ आये। देखि मुहम्मद रहे भुलाये।।
सब मिलि हंस गये पुनि तहँवा। साहेब तखत पै बैठे जहँवा।।
जगर मगर छतर उजियारा। आम धनी का कहो बिहारा।।
असंख भानु पुरूष उजियारा। अमरलोक को कहो विस्तारा।।
सकल हंस तहँ दरशन पाई। तिनकी सोभा बरनि न जाई।।
तहँवा जाय बंदगी कीना। नबी भये जो बहुत अधीना।।

In this Chaupai (a couplet), Kabir elaborates on a spiritual experience in the realm of Amarlok, a place of eternal existence and enlightenment. This passage vividly depicts the scene in this celestial realm.

1. Arrival in Satlok (Tahnte Amarlokko Chhora): after saying goodbye, both God Kabir and Muhammad moved further and reached the shores of Amarlok - the eternal place. This highlights the significance of Kabir as a spiritual guide who transcends traditional boundaries, bridging different realms of existence. The mention of Amarlok emphasizes its role as a realm of eternal beings, where time does not affect the essence of existence.

2. Gathering of Souls (Amarlok Ke Hans Sab Aaye): The term Hans (swans) symbolizes the pure souls who have attained enlightenment. The phrase indicates that many enlightened beings have gathered in Amarlok, creating a collective of divine presence. The beauty and radiance of these beings are so profound that their glory is beyond description, indicating their high spiritual state.

3. Celebration (Bhar bhar Ank Mile Tahan Aaye): This line portrays the reception that Muhammad received in Amarlok where other souls embraced him one by one. 

4. The Presence of the Divine (Sab Mili Hans Gaye Puni Tahwa): After meeting Muhammad, the souls, headed towards the throne of the Almighty where they witnessed the Supreme Lord sitting on a throne.

5. Radiance and Joy (Jagar Mager Chhatar Ujiara): The cupola above the throne of the Lord was radiant and filled with light.

6. Infinite Radiance of God (Asankh Bhanu Purush Ujiara): This line explains the extreme brilliance of the body of Supreme God.

7. Experience of Divine Presence (Sakal Hans Tahan Darshan Pai): The souls present in Amarlok along with Muhammad had a direct vision of the Divine Almighty God

8. Devotion and Surrender (Tahwa Jay Bandagi Keena): the final line emphasizes the act of devotion (bandagi) performed by Prophet Muhammad on seeing the actual brilliant form and Supreme Lord and thus becoming humble.

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मुहम्मद वचन

चूक हमार बकस कर दीजै। जो तुम कहो सोई हम कीजै।।

पुरूष वचन

कहु मुक्तामनि बेगि तुम आये। दूसर कौन सँग ले आये।।

Muhammad's words:

चूक हमार बकस कर दीजै (Chook Hamar Bakas Kar Dijay)
जो तुम कहो सोई हम कीजै (Jo Tum Kaho Soi Hum Kijay):

• This line translates to "Please forgive my mistakes. Whatever you say, we will do"
• On witnessing the effulging form of Supreme God, Muhammad acknowledges human fallibility and seeks forgiveness. Muhammad expresses complete submission to the divine will. It indicates that even the spiritually elevated figures like Muhammad recognize their imperfections and seek mercy from the Divine.

God's words:

कहु मुक्तामनि बेगि तुम आये (Kahu Muktamani Begi Tum Aaye)
दूसर कौन सँग ले आये (Doosar Kaun Sang Le Aaye):

• This translates to "Tell us, O worthy of liberation, you have come quickly. Who else have you brought with you?" 

References:

• Kabir Sagar - Muhammad Bodh

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