I. 63. Avadhu, maya, taji na jay
Tell me, brother, how can I renounce maya?
When I gave up the tying of ribbons,
still I tied my garment about me.
When I gave up tying my garment,
still I covered my body in its folds.
So, when I give up passion,
l see that anger remains
and when I renounce anger,
greed is with me still;
and when greed is vanquished,
pride and vainglory remain.
When the mind is detached
and casts maya away,
still it clings to the letter.
Kabir says. “Listen to me, dear friend!
The true path is rarely found.”
I. 83. Canda jhalkai yahi ghat mahin
The moon shines in my body,
but my blind eyes cannot see it.
The moon is within me,
and so is the sun.
The unstruck drum of eternity
is sounded within me;
but my deaf ears cannot hear it.
Life is dialectical. It is more Hegelian than Aristotelian, because it consists of the opposites. Without the opposites existence is impossible – day and night, life and death, summer and winter. Life is so vast it can contain contradictions, and yet life in itself is not contradictory. There is harmony in the contradictions, the contradictions are complementary.
This is one of the most fundamental things to be understood. If you miss it you will miss the whole message of Kabir, and you will miss the whole message of religion. And it is very difficult to understand it because our minds have been trained in a simple logic: non-dialectical logic. We have been told, we have been taught, that opposites never meet. We have been taught and told that opposites are really opposites. That is not true. Can you think of love existing without hate? And can you think there is any possibility for life without death? It is not even conceivable that good can exist without the bad. God needs the Devil – without the Devil, God cannot be.
Opposites only appear to be opposites because our understanding is not very deep yet. You inhale and exhale, and there is a rhythm and a harmony. Your inhalation is not against exhalation, neither is your exhalation against your inhalation. They are both part of one process; the pendulum swings from inhalation to exhalation, and you exist just between the two – in the balance, in the harmony.
A rich life is the life of harmony, a rich life is the life of a subtle synthesis.
There are two types of poor people in the world. People who know only indulgence are poor because they have not known renunciation. And people who know only renunciation, they are poor because they have not known indulgence. If there is a subtle balance between indulgence and renunciation, in that very balance there is a transcendence: you go beyond the dual.