Il. 22. Man tu par utar kanh jaiho
To what shore would you cross, O my heart?
There is no traveler before you,
there is no road.
Where is the movement,
where is the rest, on that shore?
There is no water; no boat, no boatman is there;
there is not so much as a rope to tow the boat,
nor a man to draw it.
No earth, no sky, no time, no thing, is there:
no shore, no ford!
There, there is neither body nor mind:
and where is the place
that shall still the thirst of the soul?
You shall find naught in that emptiness.
Be strong, and enter into your own body,
for there your foothold is firm.
Consider it well, O my heart! Go not elsewhere.
Kabir says: “Put all imagination away,
and stand fast in that which you are.”
II. 81. Satgur soi daya kar dinha
It is the mercy of my true guru
that has made me to know the unknown;
I have learned from him how to walk without feet,
to see without eyes, to hear without ears,
to drink without mouth, to fly without wings;
I have brought my love and my meditation
into the land where there is no sun and moon,
nor day and night.
Without eating, I have tasted of the sweetness of nectar,
and without water, I have quenched my thirst.
Where there is the response of delight,
there is the fullness of joy.
Before whom can that joy be uttered?
Kabir says: “The guru is great beyond words,
and great is the good fortune of the disciple.”
Godliness is within and without because only godliness is. In fact to say “God is” is a repetition because God never “is not.” Godliness is the very isness of existence. We can say, “The house is” because once, the house was not, and once again the house will not be. To say, “The house is” is okay, because the “is not” is possible. We can say “The man is” but we cannot say “God is,” because only it is – always has been, always will be. Godliness is the very isness, Godliness is existence itself.
Then why say the word God at all? Why use it? We use it very symbolically, to indicate something. When we say “God is” we mean existence is not without a soul. We mean that existence is not dead. We mean that existence is alive, throbbing with love, compassion, consciousness, conscience; that existence is intimate; that there is a possibility of addressing existence and there is a possibility of getting the response. When we say “God is” we mean that existence allows the possibility of a dialogue. You can have a dialogue with it; you can call it “thou” and it will not be meaningless; and you can be in such a state that prayerfulness becomes possible, that communion becomes possible.