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घाइल घूंमे गहि भरया, राख्‍या रहै न ओट। जतन कियां जीवै नहीं, बणीं मरम की चोट।।१९२१।।

The wounded one moves around, but remains uncovered. The efforts made are of no use; the wound is a deep one.

ऊंचा विरष अकासि फल, पंषरू मूए झूर। बहुत सयांने पचि रहे, फल निरमल परि दूरि।।१९२२।।

The high fruit of the sky is enjoyed by the birds who have passed away. Many wise people are still pondering, the pure fruit remains distant.

दूरि भया तो का भया, सिर दे नेडा होइ। जब लग सिर सौंपै नहीं, कारिज सिधि न होइ।।१९२३।।

What is the use of distance? The head must be offered up close. Without surrendering completely, success cannot be achieved.

कबीर यह घर प्रेम का, खाला का घर नांहि। सीस उतारै हाथि करि, सो पैठ घर मांहि।।१९२४।।

Kabir says, this is the home of love, not the house of the maternal uncle. He who places his head and hands there, truly resides in the house of love.

कबीर निज घर प्रेम का, मारग अगम अगाध। सीस उतारि पग तलि घरै, तब निकटि प्रेम का स्‍वाद।।१९२५।।

Kabir says, the path to the home of love is profound and unfathomable. Only by bowing down and placing one's head and feet there can one truly experience the taste of love.

सीस काटि पासंग दिया, जीव सरभरि लीन्‍हा। जाहि भावे सो आइ ल्‍यो, प्रेम हाट हम कीन्‍ह।।१९२६।।

By cutting off his head and offering it, the soul has been completely absorbed. Whatever the soul desires, it has attained; we have established the marketplace of love.

सूर सीस उतारिया, छाड़ा तन की आस। आगैं थैं हरि मुलकिया, आवत देख्‍या दास।।१९२७।।

By bowing down, the head is offered, leaving aside the desires of the body. Ahead is the realm of the Lord; thus, the servant sees the Lord coming.

सती जलन कूं नीकली, चित्त धरि एकबमेख। तन मन सौंप्‍या पीव कूं, तब अंतर रही न रेख।।१९२८।।

The burning of the wife (in the fire of sacrifice) was proper when the mind was focused solely on the divine. When the body and mind were surrendered to the Lord, no trace of distinction remained.

हौं तोहि पूछौं हे सखी, जीवत क्‍यूं न मराइ। मूंवा पीछे सत करै, जीवत क्‍यूं न कराइ।।१९२९।।

I ask you, my friend, why does one not die while living? The dead can be rectified after death, but why is it not rectified while living?

कबीर प्रगट राम कहि, छांनै राम न गाइ। फूस क जौंड़ा दूरि करि, ज्‍यूं बहुरि न लागै लाइ।।१९३०।।

Kabir says, if one speaks of the revealed Ram but does not sing of Ram, then it is like removing the thatch from the roof, which does not stop the rain from falling again.

कबीर हरि सबकूं भजै, हरि कूं भजै न कोइ। जब लग आस सरीर की, तब लग दास न होइ।।१९३१।।

Kabir says, everyone worships the Lord, but no one worships the Lord truly. As long as there is attachment to the body, one cannot be a true servant.

आप सवारथ मेदनीं, भगत सवारथ दास। कबीर राम सवारथी, जिनि छाड़ी तन की आस।।१९३२।।

One who is self-serving is the master of the world; the devotee is the servant of the Lord. Kabir says, the one who has abandoned all desires for the body is the true servant of Ram.

कस्‍तूरी कुंडलि बसै, मृग ढूढै बन मांहि। ऐसै घटि घटि राम हैं, दुनियां देखै नांहि।।१९३३।।

The musk deer has musk in its navel but searches for it in the forest. Similarly, Ram resides within every being, yet the world fails to recognize this.

कोइ एक देखै संत जन, जांकै पांचूं हाथि। जाके पांचूं बस नहीं, ता हरि संग न साधि।।१९३४।।

One who truly sees a saint knows that all five senses are under control. If one's senses are not under control, one cannot attain union with the Divine.

सो सांई तन मैं बसै, भ्रम्‍यों न जाण तास। कस्‍तूरी के मृग ज्‍यूं, फिर फिर सूधैं घास।।१९३५।।

The Divine resides within the body, but the deluded do not recognize this. Just like the musk deer keeps searching for musk in the grass, they search outside for what is within.

कबीर खोजी राम का, गया जु सिंघल दीप। राम तो घट भीतर रमि रह्या, जौ आवै परतीत।।१९३६।।

Kabir, a seeker of Ram, went to Ceylon Island. But Ram, who resides within, is realized only when one has faith.

घटि बधि कहीं न देखिए, ब्रह्म रह्या भरपूरि। आप पिछांणै बहिरा, नेड़ा की थैं दूरि।।१९३७।।

Do not look elsewhere for the Divine, for Brahman is present everywhere. If you are blind to it, you are far from it even when it is near.

मैं जाण्‍यां हरि दूरि है, हरि रह्या सकल भरपूरि। आप पिछांणै बहिरा, नेड़ा की थैं दूरि।।१९३८।।

I know that the Divine is not distant; it is present everywhere. If you are blind to it, you are distant even when it is close.

तिणकैं आल्‍है राम है, परबत मेरैं भाइ। सतगुर मिलि परचा भया, तब हरि पाया घट मांहि।।१९३९।।

The Divine is in everyone, as mountains are to my brothers. When the True Guru is met, one realizes the Divine within oneself.

राम नाम तिहूं लोक मैं, सकलहु रह्या भरपूरि। यह चतुराई जाहु जलि, खोजत डोलैं दूरि।।१९४०।।

The name of Ram is present in all three worlds, pervading everything. Such cleverness is of no use if one is wandering in search of it far away.