The Anurag Sagar is one of several Dharamdasi “dialoges gospels”, conversations between Sant Dharam Das, the disciple, and Guru Kabir, the Master. The Anurag Sagar (Ocean of Love) has been published in English but the other Dharamdasi Kabir Panth texts are generally only available in Hindi. Sukh Niddn and Amar Mul, have been discussed in the book, “Sant Kabir, Mira Bai, Shaikh Farid, Bhikan, and Surdas”, Edited by O.P. Ralhan, Anmol Publications, New Delhi:
The following is from an abstract of the Book of Amar Mul:
[From Chapter Nine] The Sat Guru [Kabir] explains that all sense of duality is due to Maya [illusion], that when man knows himself he becomes himself, and when he realize himself he unites with God. Until he knows himself he weeps and cries, and wades through the swamp of delusion.
The Light of Knowledge shines forth
when God abides in the heart.
Then Karma and Dharma are obliterated;
then there is neither coming, nor going.
As it was, so it is,
and all intervening delusion disappears.
All apparent contradictions are reconciled
in the Fullness of Knowledge.
God himself is the Word that cannot be uttered,
and himself the Word that speaks to all;
himself is Formless and himself is all the forms;
he is both Nirguna [Formless] and Saguna [Form].
Dharam Dass is warned that he must first
purify his own heart and mind before
he can so preach to others that they
can obtain Mukti [liberation/salvation, jivan mukti]
and escape from the toils of transmigration.
All reasoning and religious writings
are the work of Maya [illusion];
what is required is devotion
and Tattwa-gyana, (the Knowledge of Essentials).
All delusion is removed through meditation.
The Sat Guru explains that he was once in Satya Loka [First True Plane or Heaven or Realm], or rather beyond it, and that he then saw what is indescribable; that the form of Purusha was wonderful, to be imagined, not described; that the abodes in Satya Loka were innumerable and that in all Hansas [souls] was discernible the one Word. In the Loka of Kabir he saw the forms of many Kabirs, but looking again he saw that it was but one form multiplied. In the light of the true Shabda all is one, there is no second.
The people of the world are taught by means of stories, but for those who understand, all such stories fall far short of the Truth. All apparent distinctions are the creation of the mind. He who knows the letter thoroughly suffers no duality to enter into his mind. The only difference between God and Jiva [the soul] is this, that the latter is the reflection of the former.
[From Chapter Ten] The Sat Guru tells how once when he was in Satya Loka Purusha appeared to him and said,
“Kabir, you and I are one;
entertain no thought of duality.
I am in you and my form is in all the earth.
There are eighty-four lakhs of species and I live in all.
Beside me there is no second.
All creation is delusion.
All the countless gods and sages,
even Brahma himself,
are entangled in delusion.”
Dharam Dass rejoins,
“0 Guru, this is your statement.
Is there no need of a second witness?”
The Sat Guru replies that he made this statement
in the Treta age,
and that Madhukar, Brahmin, is the second witness”.
“Kabir is in all bodies;
the speaker is Shabda.
There is one form and one Shabda.
There is only one form, and one Shabda.
There is only one form,
one Shabda and one Purusha [God], manifest in all.
He who knows One is one;
the second is this world.”
Dharam Dass asks how it is that Jivas [souls] fail to realize their unity with God. The Sat Guru replies.
“All the Jivas came from Satya-Loka
undefiled and devoid of Karma.
The clouds lift up the water from the ocean
and rain down pure water,
but in contact with the earth the water becomes impure.
Then is the Jiva embraced by Maya;
the body at birth is defiled by Karma.
As the air purifies the impure water,
so does Gyan [Gnosis, Knowledge or Acquaintance]
remove Karma and the purity of the Jiva is restored.
Knowing itself, it separates itself from the water
and being disembodied
reaches the Durbar [the Abode, Satya Loka].
The Atma [soul] mingles with Paramatma [God],
as the rivers flow into the ocean.
Only in this way
can Paramatma be found.
The Atma without Shabda is blind
and cannot find the path.
He who sees Atma-Raam [the Spirit of God] is present everywhere;
all he sees is like himself,
there is nought else beside God.
‘I am he, I am he; the true Kabir.’” (Amar Mul)