1 1. Haman hai ishq mastaana haman ko hoshiyaari kya.
Rahen aajad ya jag me, haman duniya se yaari kya.
Jo bichhade hain piyaare se, bhatakate dar-b-dar firate,
Hamara yaar hai hamame, haman ko intejaari kya.
Na pal bichhade piya hamase, na ham bichhade piyaare se,
Inhi se neh laaga hai, haman ko bekaraari kya.
Kabira ishq ka maata, dui ko door kar dil se,
Jo chalana raah naajuk hai, haman sar bojh bhaari kya.
I am bursting in love, what is the use of being clever or smart? I am ever free in this world; I need not any friendship in this world. Those who are separated from the Beloved, wander here and there aimlessly. My Beloved is within me, there is no need to keep waiting. Now my Beloved doesn't leave me for a single moment, nor am I separated from my Beloved anytime. My love is forever towards my Beloved (who is always by my side), why should I feel restless? Kabir is forever intoxicated in love. He says - drop the duality from your heart and behold the unity. If you want to walk on the narrow path (the spiritual path is said to be very narrow) you shouldn't keep any heavy burden on your head.
2 2. Sadho so Satguru mohi bhaawe.
Sattnaam ka bhar-bhar pyaala, aap piwe mohi pyave.
Mele jay na mahant kahaawe, pooja bhenT na laawe.
Parada door kare aankhin ka, nij darasan dikhalaawe.
Jaake darsan sahib darasen, anahad shabad sunaawe.
Maaya ke sukh dukh kari jaane, sang na supan chalaawe.
Nisi din sat-sangati me raache, shabad me surati samaawe.
Kah Kabir tako bhay naahi, nirabhay pad parasaawe.
O Sadhus, I love the Satguru who himself drinks the cup full of divine nectar (Satnam- the Ultimate Truth) and offers the same to me. He doesn’t go to marketplace calling himself great pious man, he doesn’t accept any offering or gifts. He is far away from any show off that he is a holy man. He pulls veils of illusions from our eyes and shows his true essence. His essence, his glimpse is such that even GOD longs to see it, he makes the divine celestial sound audible to us. He sees all worldly pleasures as the root of pain and doesn’t enjoy it, he doesn’t entertain himself in this dream world. He stays day and night in the company of Truth, the Ultimate Reality, his whole attention is fixed in the celestial sound, the divine melody, and he is totally devoted to it. Kabir says – He is fearless and he makes us realize our true fearless and free essence. I love the Satguru.
3 3. Man tu kyu bhoola re bhaai.
Sudh-budh teri kahan heraai.
Jaise panchhi rain-basera, base birichh par aai.
Bhor bhaye sab aapu-aapu ko, jaha-taha uD jaai.
Supane me tohi raaj milyo hai, hakim-hukum dohaai.
Jaagi paro, tab laav na lashkar, palak khule sudhi paai.
Maat-pita, bandhu, sut, tiriya, na koi sago sagaai.
Yah to sab swaarath ke sangi, jhooThi lok-baDaai.
Saagar manhi lahar uThat hai, ganita gani na jaai.
Kahat Kabir suno bhai saadho, dariya lahar samaai.
O my mind, why do you forget and wander again and again? Where have you lost all your senses? Like birds take shelter on a tree at night and fly away in the morning towards their own destination, so is this world’s nature. Here no one is yours. Whatever you possess now, is like a kingdom, a fortune found in the dream. All those who work under you and admire you are nothing but characters in a dream state. These all will vanish like things in the dream vanish after we wake up. But this can be realized only when you open your eyes. Your parents, friends, son or wife – none is truly yours. They all are related to you by their own selfish interests. The name and fame of this world is false. Like waves rise from the ocean, infinite and uncountable – so is the nature of this world which arises from the GOD. Kabir says - at the end the waves will fall back and merge to the ocean.
4 4. Jiyara javage ham jaani.
Paanch tatt ko bano peenjara, jaame bastu biraani.
Aavat-jaavat koi na dekhyo, Doobi gayo bin paani.
Raja jaihe, raani jaihe au jaihe abhimaani.
Jog karante jogi jaihe, katha sunante gyaani.
Paap-punn ki haaT lagi hai, dharam danD darbaani.
Paanch sakhi mili dekhan aayi, ek se ek sayaani.
Chanda jaihe, surajo jaihe, jaihe pavano-paani.
Kahe Kabir ek bhakt na jaihe, jinaki mati Thaharaani.
I know this soul shall leave the body one day. This body is like a cage built by five elements (Earth, Air, Fire, Water and Ether) and the soul is alien thing kept in it. None has seen it coming (at birth) or going (at death), it just gets drawn without water (at the time of death). The king shall leave, the queen shall leave, the proud and arrogant has to leave this body. The yogi who practices yoga, shall perish and the Gyaani Pundit who listens to holy scriptures shall also perish. Here the market consists of good deeds (virtues) and bad deeds (sins) and the DHARMRAJ (a deity who keeps score of souls’ actions and punishes and rewards it accordingly) is the keeper of this market. Five friends (Five lower tendencies- Anger, Lust, Greed, Attachment and Egotism) have come to see the market and trade here (these five foes make the mind and soul entangled in this worldly marketplace), they all are very smart (in deceiving the mind and soul). Kabir says even the moon and the Sun shall perish, only a devotee whose mind has become still and who is unshaken in his devotion, shall never perish.
5 5. Rahana nahi des biraana hai.
Yah sansaar kagad ki puDiya, boond pare ghuli jaana hai.
Yah sansaar kaanT ki baaDi, ulajhi-pulajhi mari jaana hai.
Yah sansaar jhaar ka jhankhar, aag lage jari jaana hai.
Kahe Kabir suno bhai saadho, Satguru naam Thikana hai.
I will not live in this alien country, this world. This world is so vulnerable; it is ever changing and perishable. It is like a sheet of paper which will be dissolved by a drop of water. This is a garden of thorns, one will get entangled in it so badly, and he will die. This world is like a pile of dried bushes, anytime any fire will burn it to ashes. Kabir says – listen to me O sadhu, only Nam given by Satguru is your true refuge.
6 6. Jo dekha so dukhiya dekha, tan dhari sukhi na dekha.
Uday-ast ki baat kahat ho, taakar karahu bibekha.
Baate-baaTe sab koi dukhiya, kya girahi-bairaagi.
Shukracharya dukh hi ke kaaran, garabhe maaya tyaagi.
Jogi dukhiya, jangam dukhiya, taapas ko dukh doona.
Aasha-trishna sab ghaT vyaape, koi mahal nahi soona.
Saanch kaho to sab jag kheejhe, jhooTh kahyo nahi jaai.
Kah Kabir tei bhaye dukhiya, jin yah raah chalaai.
I have seen only miserable people here, I couldn’t see anyone who has come into a body and is happy and joyous. You speak about the rise and fall, so please explain it to me (joy and sorrow, birth and death- in one’s life). Where ever I have gone, I have seen people sorrowful and miserable whether they are householder or a person of renunciation. Shukracharya*(a holy character in hindu scripture) felt this miserable nature of the world and he abandoned this MAYA (worldly attachments and pleasures) when he was in the womb of his mother. Here even yogis are unhappy(they are still separated from the Lord), the worldly people are unhappy(they don’t have all what they want) and people doing austerities are even more unhappy(they are facing lots of trouble in austerities, away from the worldly pleasures, still not able to get the divine knowledge). The hope and desires are prevalent in all people, no one is excluded. When I speak the truth, everybody is irritated and angry at me and I can’t lie. Kabir says – they all are unhappy who started these paths (of those spiritual practices which don’t lead to realization).
7 7. Ab kanh chale akele meeta/ UThi kin karahu gharahu ki chinta.
Kheer, khaanD, ghrit pinD savaara/ So tan lai baahar kari Daara.
Jehi sir rachi-rachi bandhyo paaga/ So fir ratan bidaarahi kaaga.
HaaD jare jas lakaDi jhoori/ Kes jare jas trin ke koori.
Aavat sang na jaat ki saathi/ Kaah bhayo dal saaje haathi.
Maaya ko ras lei na paaya/ Antar jam bilaar hwe dhaaya.
Kah Kabir nar ajahu na jaaga/ Jam ko mogara* dham sir laaga.
(After the death of someone)
Where are you going alone my friend? Wake up and take care of your household now (of which you took so much care that you never got to think of the Lord). The same body which was so much taken care of by providing sweet rice, jaggary and Ghee, they have taken it out of the house (after death).
You used to tie the turban on your head with so much effort. The same head is being torn apart by crows. Your bones are being burnt like dry wood and your hair are burnt like the pile of dried grass. The great wealth and possessions, the elephants (people used to keep as a symbol of pride possession) for which you put so much effort, were neither with you when you came here nor did they accompany you when you have left. These things are not worth putting that much effort. You couldn’t even taste the enjoyments of this material world and the Messenger of Death ran to you like a cat (running after its prey). Kabir says- these ignorant people don’t wake up to this bitter reality even when they see the Messenger of Death striking one of them (*with big log).
8 8. Man na rangaaye, rangaaye jogi kapaDa.
Aasan maari mandir me baiThe, naam chhaDi, poojan lage pathara.
Kanava faDaay jogi jaTawa badaule, daDhi badhaay jogi hoi gele bakara.
Jangal jaay jogi dhuniya ramaule, kaam jaraay jogi bani gele hijara.
Mathawa muDaay jogi kapada rangaule, geeta baanchi ke hoi gele labara.
Kahe Kabir suno bhai saadho, jam daravajawa baandhal jaibe pakara.
When Kabir comes to scold people doing wrong spiritual practices, he spares none. Kabir is merciful and understanding towards ignorant people, but he is very harsh to those claiming to be spiritual and misguiding other people. The worst hit are jogis, pundits and maulavi.
Kabir says – these yogis don’t color their mind with love and devotion, rather they color their cloths to show the world that they are divine. These pundits- they sit in the temple and worship the stone (idol) rather than worshipping true Nam. These yogis – they get their ears pierced and grow big hairs(as was common among yogis those days). They grow big beards and look like a goat. They think that by doing these things, they will get to know the Lord. They go to forests and keep the holy fire burning. They suppress their sexuality and become impotent (these things are not going to help). Other yogis shave their head and color their cloths; they recite the verses from Gita and become too loud and talkative. Kabir says –these things are not going to help in GOD-realization. At the time of departure, the messenger of death will come and tie you to his court.
9 9. Avadhu bhajan-bhed hai nyaara.
Kya gaaye, kya likhi batalaaye, kya bharame sansaara.
Kya sandhya-tarapan ke keenhe, jo nahi tatt vichaara.
MoonD muDaaye, jaTa rakhaaye, kya tan laaye chhaara.
Kya pooja paahan ki kenhe, phal keeye aahaara.
Bin parache Sahib hoi baiThe, kare vishay-vyopaara.
Gyaan-dhyaan ka maram na jaane, baad kahe hankaara.
Agam athaah maha ati gahiro, beejan-khet nivaara.
Maha so dhyaan magan hoi baiThe, kaaT karam ki chaara.
Jinake sada ahaar antar me, kewal tatt vichaara.
Kahe Kabir suno ho Gorakh, tare sahit parivaara.
Kabir says to Avadhu (practicing yogic exercises)- O avadhu, the secret of true worship is beyond any description. How can one sing or write about it? The whole world is misguided and led astray. What good it is to do rituals of offering water and evening prayers if you didn’t realize the real essence of the Lord? By shaving head or growing long hairs, by applying ashes all over the body, by worshipping idols made of stone or eating fruits only will not help you in GOD-realization. Without knowing the GOD, you became big priest and spiritual leader and are still indulged in all sense pleasures. You don’t know the essence of true knowledge and contemplation and you have started your own school of spirituality out of your inflated ego. The reality is inaccessible, unknowable and so deep (that it is beyond words) and we have to weed out all potential actions which could bear fruit in future. In that deep inaccessible region, we have to contemplate and remain absorbed, ever blissful and cut all the threads of action. Those whose whole sole life source is absorption in the true essence of reality, they will cross this ocean of illusionary world with their family and acquaintances.
1 10. Sunata nahi dhun ki khabar, anahadd baaja baajata,
Rasmand Mandir gaajata, baahar sune to kya hua.
Gaanja*, afim* au posta*, bhang* au sharaab peevata,
Ek premras chaakha nahi, amali hua to kya hua.
Kasi gaya aur dwarika, teerath sakal bharamat phire,
GanThi na kholi kapaT ki, teerath gaya to kya hua.
Pothi kitaabe baanchata, auro ko nit samajhaavata,
TrikuTi mahal khoje nahi, bak-bak mara to kya hua.
Kaaji kitaabe khojata, karata nasihat aur ko,
Maraham nahi us haal se, kaaji hua to kya hua.
Sataranj, chaupaD, ganjifa, ek nard hai badrang ki,
Baaji na kheli prem ki, khela jua to kya hua.
Jogi digambar se baDa, kapaDa range rang laal se,
Wakif nahi us rang se, kapada range se kya hua.
Mandir jharokhe, raavaTi, gul-chaman me rahte sada,
Kahate Kabira hain sahi, ghaT-ghaT me Sahib ram raha.
You are not aware; you don't listen to that celestial sound which keeps resounding all the time. It resonates in the delightful temple of the body. You keep listening to outward sound and music, what is the use? You keep taking all kinds of drugs* and drink wine to get intoxicated and feel high. If you didn't taste the nectar of love, what is the use of being a drug addict? You went to Kaasi and Dwarika(holy places) and all other holy places(in search of the divinity) but if you didn't untie the knot of your cunning and mean nature, what was the use of visiting those holy places? You keep reciting holy books and scriptures and explain them to others but what is the use of all your talks if you didn't search within and looked for TrikuTi*(a stage in santmat). Kazi recites from his holy books and gives suggestions to others but he himself doesn't know the state of divine intoxication. What is the use of being a Kazi(holy man)? You play all games of gambling, these all are lifeless. If you didn't play the game of love, what is the fun in gambling? These jogis think themselves higher than Digambers(Jain followers) and they color their cloths red. But they are not aware of that color (of his Nam). Coloring cloths are not going to be any help. Kabir says the Truth. You look anywhere- at the temple, at the windows, at the roads, flowers or gardens - everywhere the same GOD is residing (search for him).
1 11. Naiher me daag lagaay aayi chunari.
U rangrejava ke maram na jaane, nahi mile dhobiya kaun kare ujari.
Tan ke kundi, gyan ke saudan, saabun mahang bikaay ya nagari.
Pahiri-odhi ke chali sasuriya, gauwa ke logan kahe badi fuhari*.
Kahe Kabir suno bhai sadho, bin Satguru kabahu na sudhari.
1 12. Piya unchi re aTaraiya tori dekhan chali.
Unchi aTariya, jarad kinariya, lagi naam ki doriya.
Chand Suraj sam diyana baratu hai, ta bich bhooli dagariya.
Panch, pachchees, teen ghar baniya, manua hai chaudhariya.
Munshi hai kotawal gyan ko, chahu dishi laagi bajariya.
AaTh maraatib, das daravaja, nau me lagi kivariya.
Khiraki baiThi gori chitavan laagi, upara jhaanp –jhanpariya.
Kahe Kabir suno bhai sadho, Guru charanan balihariya.
Sadh-Saint mili sauda karihe, jheenkhe murukh anariya.
1 13. Ratan jatan karu, prem ke tat dharu, Satguru imarit naam, jugat ke rakhab re.
Baba ghar rahalau, babui kahaulo, Saiya chatur sayaan, chetab gharava aapan re.
Khelat rahalau ham supali-mauniya*, auchak aaye lenihaar, chalab kesia jhaar re.
Yah to andheri raat, musal choraba thala, saiya ke baan kuban, sutaile godaba taan re.
Chun-chun kaliya me sejiya bichhaulo, bina re purukhaba ke naari jhakhele din-raati re.
Taal jhuraay gele, phool kumhilaay gele, Hansa udat akel koi nahi dekhal re.
Ab ka jhakhelu naari, hiye baiThalu man maari, ehi baaTe motiya heraail re.
Das Kabir ehe gaave nirgunava, ab ki uhawa jaav to fir nahi aaub re.
(The girl says-) This is such a dark night and the thief has entered in my house (senses which take the attention away from the practice).My husband's words are piercing (to my heart – call to go higher, shabd) and he himself is sleeping peacefully stretching his legs (how can I overcome the thief myself).(Trying to please her husband)The girl says - I picked up buds and made the bed but my husband is not there. Without the husband, how can the wife be happy? She is moaning day and night. (Slowly and gradually) the pond is dried up, all flowers are faded (of the body) and the swan flew away, nobody could see it flying. Now what is the use of crying and moaning (when the time has gone)? Now you can only grieve upon what is lost. You lost your precious pearl in this way (by not following the advices given to you to do the practice).Kabir sings Nirgun pad and says - I shall go there this time (to my Beloved) and shall never come back.
Kabir refers to Nirgun in some of his pads. As per my understanding, his nirgun refers to a state in spiritual ascend where the difference of seer and scene is lost. There are states below it which are also considered as enlightened state and practitioner experiences oneness there too. However, in those states; the oneness and manyness both are experienced simultaneously and the experiences a soul gained during his sojourn, remains with it. It can reincarnate at will anytime with same characteristics it had in previous life. When Kabir says nirgun pad-it refers to a state where manyness is totally lost and a soul's separate identity doesn't exist anymore. That is why Kabir says again and again-I shall not come back. (This is just my understanding and may not be correct).
This beautiful pad is in Maithili-a language spoken in Bihar's few districts. This pad is told for those who are newly initiated and trying to practice the spiritual methods. They don't know about the Lord, they often falter in their practice and most of the time, it takes more than one life to complete the journey to ultimate destination. To make it simple and understandable, Kabir takes analogy of a girl who is innocent and ignorant of practical life, the taste of love and doesn't know how to please her husband. She is adored by her parents and is taken care of by them. She need not think anything or bother about anything. After she is married and is taken to her husband's home, it is totally new surroundings. She has to be very careful in her deeds; she has to take care of all practical things she never thought about. On top of it, she has to sacrifice all of her previous interests and do each and everything to please her husband else she will lose his love.
The same process applies for initiates. Till they are not initiated and don't know about the path, they do whatever they like and bother about nothing. Once GOD has chosen them to come back and a messenger in the form of Guru comes to claim them and teaches them the methods, gives the precious gift of Nam and puts some restrictions, they are in a new environment, facing new expectations and off course new love, but they have to make it through the life. Sometimes they falter and they feel bad losing the opportunity and they have to come again to complete the journey.
1 14. Saai mor basat agam purava, janh gaman hamaar.
AaTh kuwa, nav bavaDi, sorah panihaar.
Bharal ghayalava Dharaki gaye re, dhani ThaDi man maar.
ChhoT moT DanDiya* chandan ke ho, chhoT chaar kahaar.
Jaay utarihe wahi desva ho, jaha koi na hamaar.
Unchi mahaliye Sahib ke ho, lagi bikhami bajaar.
Paap-punn dou baniya ho, heera laal apaar.
Kah Kabir sun saaiya mor yaahiya des.
Jo gaye so bahure na, ko kahat sandes.
1 15. Aayo din gaune* ke ho, man hot hulaas.
Paanch bheeT ke pokhara ho, jaame das dwaar.
Paanch sakhi bairin bhayi ho, kas utarab paar.
ChhoT-moT doliya chandan ke ho, laage chaar kahaar.
Doliya utaare beech banama ho, jaha koi na hamaar.
Paiya tori laagu kaharava ho, doli ghar chhin baar.
Mil lev sakhiya saheli ho, milo kul-parivar.
Sahib Kabir gaawe nirgun ho, sadho kari lo vichaar.
Naram-garam sauda kari li ho, aage haaT na bazaar.
Kabir refers to this world as the market where we can trade anything - good or bad, worldly pleasures or we can seek the Lord. Once we cross the portal of death, there is no option to do anything as free will, we can't trade anything there. Hence Kabir warns that do here whatever you want to do. After leaving this place, no one will go with you neither you will be given a chance to do anything.
1 16. DanDiya phanDaay dhani chaalu re, mili lehu saheli.
Dina chaari ko sang hai, firi ant akeli.
Din das naihar kheliye, saasur nij bharana.
Bahiya pakari piya le chale, tab ujur na karana.
Ek andhiyari koThari, dooje diya na baati.
De utaari tehi ghara, Jaha sang na saathi.
Ek andhiyaara kuiya, dooje lejur TooTi.
Nain hamaare as Dhur, jaise gaagar phooTi.
Das Kabir yo kahe, jag naahin rahana.
Sangi hamare chali gaye, hamahu ko chalana.
(The girl says-) This room is so dark and there is no lamp or wick. They have dropped me at such a place where I have no one with me. This is so dark well and the rope is broken (refers to the spot of meditation and the rope refers to the Sushumna Nadi which is supposed to pull the attention from the body and bring it to eye center). Tears are falling down from my eyes as if a broken pot filled with water. Kabir says- I will not stay in this world. My friends are gone; I also have to leave (this world).
The above refers to the condition of new initiate who is trying to practice meditation. In meditation one has to be all alone, leaving all worldly attachments, fun and pleasure behind and try to gather all attention behind the eye center where it is all darkness and there is nothing to hold the attention there. Kabir encourages them by referring those people who have previously gone on the path.