Ramaini 22

alakh niranjan lakhai na koyi, jehi bandhe bandha sab loyi;
jehi jhuthe sab bandhu ayana, jhutha bachan sanch kai mana;
dhandha bandha kinh vyowhara, karam bibarjit base ninara;
khat ashram khat darsan kinha, khat ras bas khatai vastu chinha;
chari briksh chhow shakh bakhani, vidya aganit ganai na jani;
owron agam karai bichara, te nahi sujhai war na para;
jap tirath vrat kijai puja, dan punya kijai bahu duja;

Sakhi: mandir toh hai neha ka, mati koyi paithe dhai;
jo koyi paithe dhai ke, bin sir seti jai.

Meaning

Niranjan is invisible and no one sees him, but his bondage has bound everyone; Whoever is bound by this false bondage is ignorant; he has accepted false words to be true. Those who conducted business became bound by it; those who remained free of karmas lived free from bondage. They established six ashrams (stages) and six philosophies, and accepted he six tastes, and all of these kept them in bondage. They talk of the four trees (vedas) and six branches (philosophies) and of countless other forms of knowledge. They also study the various Puranas, but they are not able to fathom the ocean of birth and death. They observed recitations, pilgrimages, fasting and various forms of worship; they gave alms and did noble actions.

Sakhi: This is the temple of love, do not rush to enter it; Whoever rushes in will first have to surrender his head.

Commentary

In this ramaini Guru Kabir talks of the necessity of developing a discriminating spiritual intellect, in order to decide what is truly spiritual and what is not. People are caught up in various types of activities, whether they are for supporting livelihood or for worship with the aim of obtaining salvation. They are, nevertheless, on the wrong path until they can realize what is real spiritual life and what is not. Figuratively, Niranjan is the demi-god who keeps all people in bondage and prevents their progress towards Almighty God. People do not see Niranjan, but nevertheless, they are caught up into the traps he has set. These traps take on the forms of types of karmas (work), adorning of various forms of clothing to denote different ranks and castes or religious affiliations. There are various scriptures and philosophies and also the six stages of life called brahmacharya, ghrihast, vanaprast, sanyas, hans, and paramhans. People are also pre-occupied with the various tastes of the world, but these only serve to keep them in bondage, because they are not able to free themselves from all these paraphernalia of life and to realize the Eternal God that dwells within them. People are naturally drawn towards performing various kinds of religious observances, reading scriptures, adorning themselves in their particular sect marks, studying of the various scriptures, etc., but they are not able to free themselves from karmic effects. The person who, through spiritual discrimination, is aware of the bondage and what constitutes truth, frees himself from all the bondage and keeps his mind free and enjoys union with God. Guru Kabir summarizes that God dwells in the temple of love, and no one can rush into it carrying his paraphernalia of worldly bandage with him. Whoever wants to enter that temple must sacrifice his head, i.e. give up his worldly bondage, ego and attachments, and become pure in heart. Only then can he enter the temple of love and unite with God.