ecret canopy:
There the sound of the unseen bells is heard.
Kabîr says: “There adoration never ceases; there the Lord of the
Universe sitteth on His throne.”
The whole world does its works and commits its errors: but few are
the lovers who know the Beloved.
The devout seeker is he who mingles in his heart the double
currents of love and detachment, like the mingling of the streams
of Ganges and Jumna;
In his heart the sacred water flows day and night; and thus the
round of births and deaths is brought to an end.
Behold what wonderful rest is in the Supreme Spirit! and he enjoys
it, who makes himself meet for it.
Held by the cords of love, the swing of the Ocean of Joy sways to
and fro; and a mighty sound breaks forth in song.
See what a lotus blooms there without water! and Kabîr says
“My heart’s bee drinks its nectar.”
What a wonderful lotus it is, that blooms at the heart of the
spinning wheel of the universe! Only a few pure souls know of its
true delight.
Music is all around it, and there the heart partakes of the joy of
the Infinite Sea.
Kabîr says: “Dive thou into that Ocean of sweetness: thus let all
errors of life and of death flee away.”
Behold how the thirst of the five senses is quenched there! and the
three forms of misery are no more!
Kabîr says: “It is the sport of the Unattainable One: look within,
and behold how the moon-beams of that Hidden One shine in
you.”
There falls the rhythmic beat of life and death:
Rapture wells forth, and all space is radiant with light.
There the Unstruck Music is sounded; it is the music of the love of
the three worlds.
There millions of lamps of sun and of moon are burning;
There the drum beats, and the lover swings in play.
There love-songs resound, and light rains in showers; and the
worshipper is entranced in the taste of the heavenly nectar.
Look upon life and death; there is no separation between
them,
The right hand and the left hand are one and the same.
Kabîr says: “There the wise man is speechless; for this truth may
never be found in Vadas or in books.”
I have had my Seat on the Self-poised One,
I have drunk of the Cup of the Ineffable,
I have found the Key of the Mystery,
I have reached the Root of Union.
Travelling by no track, I have come to the Sorrowless Land: very
easily has the mercy of the great Lord come upon me.
They have sung of Him as infinite and unattainable: but I in my
meditations have seen Him without sight.
That is indeed the sorrowless land, and none know the path that
leads there:
Only he who is on that path has surely transcended all
sorrow.
Wonderful is that land of rest, to which no merit can win;
It is the wise who has seen it, it is the wise who has sung of
it.
This is the Ultimate Word: but can any express its marvellous
savour? {p. 65}
He who has savoured it once, he knows what joy it can give.
Kabîr says: “Knowing it, the ignorant man becomes wise, and the
wise man becomes speechless and silent,
The worshipper is utterly inebriated,
His wisdom and his detachment are made perfect;
He drinks from the cup of the inbreathings and the outbreathings of
love.”
There the whole sky is filled with sound, and there that music is
made without fingers and without strings;
There the game of pleasure and pain does not cease.
Kabîr says: “If you merge your life in the Ocean of Life, you will
find your life in the Supreme Land of Bliss.”
What a frenzy of ecstasy there is in
every hour! and the
worshipper is pressing out and drinking the essence of the hours:
he lives in the life of Brahma.
I speak truth, for I have accepted truth in life; I am now attached
to truth, I have swept all tinsel away.
Kabîr says: “Thus is the worshipper set free from fear; thus have
all errors of life and of death left him.”
There the sky is filled with music:
There it rains nectar:
There the harp-strings jingle, and there the drums beat.
What a secret splendour is there, in the mansion of the sky!
There no mention is made of the rising and the setting of the
sun;
In the ocean of manifestation, which is the light of love, day and
night are felt to be one.
Joy for ever, no sorrow,–no struggle!
There have I seen joy filled to the brim, perfection of joy;
No place for error is there.
Kabîr says: “There have I witnessed the sport of One Bliss!”
I have known in my body the sport of the universe: I have escaped
from the error of this world..
The inward and the outward are become as one sky, the Infinite and
the finite are united: I am drunken with the sight of this
All!
This Light of Thine fulfils the universe: the lamp of love that
burns on the salver of knowledge.
Kabîr says: “There error cannot enter, and the conflict of life and
death is felt no more.”
The bhakti path
The bhakti path winds in a delicate way.
On this path there is no asking and no not asking.
The ego simply disappears the moment you touch
him.
The joy of looking for him is so immense that you
just dive in,
and coast around like a fish in the water.
If anyone needs a head, the lover leaps up to offer
his.
O servant where dost thou seek me?
O servant, where dost thou seek Me?
Lo ! I am beside thee.
I am neither in temple nor in mosque:
I am neither in Kaaba nor in Kailash:
Neither am I in rites and ceremonies,
nor in Yoga and renunciation.
If thou art a true seeker, thou shalt at once see Me:
thou shalt meet Me in a moment of time.
Kabir says, ‘ O Sadhu ! God is the breath of all breath.’
O friend
O friend! hope for Him whilst you live,
know whilst you live, understand whilst you live:
for in life deliverance abides.
If your bonds be not broken whilst living,
what hope of deliverance in death ?
It is but an empty dream, that the soul shall have union with
Him
because it has passed from the body:
If He is found now, He is found then,
If not, we do but go to dwell in the City of Death.
If you have union now, you shall have it hereafter.
Bathe in the truth, know the true Guru,
have faith in the true Name!
Kabir says : ‘It is the spirit of the quest which helps;
I am the slave of this Spirit of the quest.’
Do not go to the garden of flowers
Do not go to the garden of flowers!
O Friend ! go not there;
In your body is the garden of flowers.
Take your seat on the thousand petals of the lotus,
and there gaze on the Infinite Beauty.
There’s a moon in my body
There’s a moon in my body, but I can’t see it!
A moon and a sun.
A drum never touched by hands, beating, and I can’t hear it!
As long as a human being worries about when he will die,
and what he has that is his,
all of his works are zero.
When affection for the I-creature and what it owns is dead,
then the work of the Teacher is over.
The purpose of labor is to learn;
when you know it, the labor is over.
The apple blossom exists to create fruit; when that
comes, the petal falls.
The musk is inside the deer, but the deer does not
look for it:
it wanders around looking for grass.
卡比尔（Kabir，也译为迦比尔，1398-1518），伟大的古代印度诗人和古鲁、印度最有名的圣者之一、也是伊斯兰教的先知。他活了120岁。
有关他生平的记载很少，但许多有关他的传说却流传至今。在印度，迦比尔也许是一个被人引用最多的作家，被尊崇为北印度语的诗歌之父。迦比尔的追随者有非常之多，形成了庞大的迦比尔教派，也称作圣道或圣人之路教派。迦比尔共有两千多首诗歌和一千五百首对句（couplets）传世。他的诗歌大受欢迎，被人们广为传唱，以至世代相传，流传至今。他的诗中在当时已有提到sahajayoga。
我们通过迦比尔的诗篇可以认识一个伟大诗人的灵魂；如果他的诗歌没有道出深刻的智慧和真理，不会流传至今。
迦比尔的诗作多是印度诗哲泰戈尔由孟加拉语英译而成。泰戈尔本人的宗教、哲学思想和诗歌创作就深受迦比尔的影响。
迦比尔出生在印度东北部的贝拿勒斯。相传他1398年生于印度，据说他是一个婆罗门寡妇的儿子，出生后即被遗弃。他从未上过学，长大以后，师从当时一个著名的婆罗门开悟者，拉马南达（Swami
Ramananda）。拜师经过很具有传奇色彩：年轻的迦比尔来到恒河边，在那里等候拉马南达。当拉马南达从恒河沐浴返回时，迦比尔突然上前抱住他的脚。在恒河中沐浴是婆罗门的神圣的宗教仪式，如果一个婆罗门在刚沐浴之后被谁抱住了脚，他一定会勃然大怒，但拉马南达是一个圣者。
他问道：“我的孩子，你想要干什么？”
迦比尔说：“先生，请收我为徒，我想悟道。”
拉马南达当即答应了。
但他的弟子们却反对道：“先生，他是一个穆斯林、一个孤儿。你怎能收他为徒？他不会尊奉印度教的。”
拉马南达看了一眼迦比尔，他看到了一个寻求者。他回答道：“你们并不了解他。我了解他。”于是迦比尔成了拉马南达的弟子。
迦比尔跟随拉马南达许多年。他跟随他的老师参加各种神学或哲学辩论，争论的对象都是当时著名的毛拉和婆罗门。，他因此了解了印度教和苏菲神秘主义思想。在他悟道以后，他依然过着世俗的生活，依然靠织布维生。传说他与一个名叫罗伊的女子结婚，并有两个儿子。在他织布的时候，把布拿到市场上去卖的时候，他就在心中编他的诗歌，然后把它们唱出来。人们围在他的四周，聆听他唱歌、讲道。迦比尔的追随者日益增多，逐渐形成了庞大的迦比尔教派，也称作圣道或圣人之路（Sant
Mat）教派。传说迦比尔告别人世时，他还给世人留下了最后的启示。在印度，人们相信，如果一个人死在圣城贝拿勒斯，他的灵魂就一定能获得拯救，从此逃脱生死轮回。许多印度人为此在临死前会来到这里。迦比尔一生都居住在贝拿勒斯，但当死亡临近时，他却前往一个被人认为是贫瘠而晦气的名叫马格哈的地方。他对弟子们说：“如果心中有神，马格哈和贝拿勒斯又有什么区别？”
在他去逝之后，他的印度教徒和穆斯林教徒为他的葬礼而争执不休。印度教徒要将上师火化，而穆斯林学生则要将他们的古鲁土葬。但当他们揭开覆盖迦比尔的尸布时，他们发现，尸布下只剩下一堆花束。穆斯林的追随者们将一半花葬在墓中，而印度教徒则将另一半花束火化。
迦比尔一生中有批评过印度的各个宗教派别，抨击当时宗教的陈腐教条和仪式，反对修行者禁欲苦修，但他依然受到各个教派的尊敬和推崇，原因是迦比尔道出了真理。迦比尔作为一个悟道者，他也是一个宗教融合者和创新者。他没有受经文教条的约束，而努力去融合印度教和伊斯兰教的观念。他从印度教中吸收了轮回和业报观，从伊斯兰教中吸取了一神论、以及反对种姓制度和偶像崇拜等观念。他致力于倡导一种新的宗教——真正的爱的宗教、心的宗教。他提出来：“没有爱的宗教就是异端。”
迦比尔并没有因为获得对神的神秘体悟而成为职业的神秘主义者，或为了修道而逃避世俗生活，而是将高度的灵性融入了普通的生活。他既是诗人、音乐家，同时也是一个普通的织布工。他在日常生活中兴高采烈地唱出了他的神圣的爱的歌曲。他坚持朴素简单的生活，赞美家庭和日常生活的价值，因为它们为爱和解脱提供了机会。迦比尔的瑜伽修行之道就是心中怀着爱和奉献，专注反复念诵神的名字，以达成自我消解、与神融为一体。这是一条抵达一切生命和光的最初源头的捷径，其秘密在于，那个“无以名之者”在成为有名时，就以音流（WORD）示现。正是这个灵性之流创造了灵魂、创造了万物，其根本属性就是悦耳的音调和灿烂的光明。
在迦比尔所处的时代，经书都是用梵文书写的，除了少数祭司和学者之外，大多数人都无法理解。迦比尔的诗歌以通俗的北印度语写成，诗歌的对象是普通大众。他以当时的口语将他所提倡的教义传达出来。迦比尔的诗歌通常通俗易懂、简明扼要、充满活力。他善于在诗歌中运用日常生活中大家所熟知的事物来象征和比喻深奥的神和灵魂的观念。他从不引经据典，而是道出他的所见和体悟。
迦比尔诗歌中最大的主题就是试图道出“不可道之道”。在迦比尔的诗歌中，宇宙就是至高神梵天所创造的一个永恒的爱和喜悦的游戏。人们可以通过聆听内心，在冥想中体验到至福、光明和上天的音乐，进入灵魂与神在永恒的爱的海洋中合一的境界。迦比尔努力试图向人们指出神的所在，以及通往神的道路。
迦比尔指明，不论是印度教徒还是穆斯林，他们都是在崇拜同一个神，只是神的名称各不相同而已。在迦比尔看来，神无需远求，因为他无处不在，只等你去发现。他要求人们放弃外在的仪式和苦行，去寻找更为内在的和灵性的东西。他向人们展现了通往与神合一的内心之路：在心中找到神，在爱中与神合一。迦比尔教导人们要认识自我或灵魂——它正是神在我们每一个人内心的展现。这样的认知会导致开悟，并从幻境中解脱。迦比尔的宗教思想对印度宗教产生了极其深刻的影响。锡克教的创教者那纳克（Nanak）继承了迦比尔，创立了融合印度教对神的奉爱以及伊斯兰教上帝无形论于一身的锡克教。在锡克教的圣经《圣典》中就收录了500首迦比尔的诗歌。
破晓了，天亮了，唤醒了整个世界。
他满足众生的需求，从蚂蚁到大象。 ---Kabir
无庸置疑，上帝与圣者是一体的，
如波浪起於海水
又回归海水。 ---Kabir
没有人可以伤害
上帝所要宽宥的人；
他会毫发无损，
即使整个世界都反对他。 ---Kabir
未祈祷而渡日，奥！
虚掷青春于游戏，
年轻的时光，夜色（物质世界）令我不安，奥！
为了圆满，抛弃了财富，
饥渴的心灵并未满足，奥！
Kabir道：苦修的弟兄们，
圣者已远离了夜晚，他已走的更宽广！
求道者啊！只有明师才知道我们最上面的家，
它高不可测连吠陀等经书也束手，
它的殊胜，言语道断，闻所未闻。
那儿没有种族、肤色、阶级和教条，
也没有宗教仪式的束缚。
那儿飘着阵阵的雨、却不带水，
既不甜也不咸。
喇叭的吹奏声响彻虚空，
古提琴、笛子的仙乐处处飘扬，
晴空万里、雷电闪烁，
没有太阳，却有万丈光芒。
那儿的珍珠没有贝壳，
万籁俱寂，确有福音圣语回响，
跟上主璀璨的光芒相形下，所有的光都黯然失色，
那不坏、不可测的家就在那里。
Kabir 说：那是我的家，
只有明师才见得到。 ---Kabir
【http://www.douban.com/group/topic/33986623/】
