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Aab ghati pragat bhaye rām rāī
kanak kasowtī jaise kasi lei sunāra, sodhi sarīr bhayo tan sārā,
upjat upjat bahut upāī, man thir bhayo tabai tithi pāī —
bāhari khojat janam ganwāyā, unmanī dhyān ghat bhītari pāyā,
bin parchai tan kānch kathīrā, parchai kanchan bhayā kabīrā —
God has appeared in the heart of the devotee whose body has become as pure as gold. Just as the goldsmith tested the gold with a test-stone, in the same way the devotee tested his heart and body in devotion to God. He got the knowledge gradually, as his wandering mind became steady in self-realization. He wasted his life searching for God outside, but when he turned his mind inward through meditation, he realized God within. Kabir says that the value of the body was as small as raw tin, but after Self- realization it became as valuable as gold.
jab se dayā bhaī sadguru kī, abhai nishān ghumāyo
kām krodh kī gāgar phorī, mamtā nīr bahāyo,
taji parpanch vedvidhi kiriyā, charan kamal chitt lāyo —
pānch tattva kī yā tan gudarī, mamtā tobh lagāyo,
hadghar chhor behad ghar āsan, gagan mandal math chhāyo —
chānd na surya diwas nahin rajnī, tahān jāi lār larāyo,
kahain kabīr koī piyā kī piyārī, piyā piyā rat lāyo —
Now I have found the abode of bliss.
When Satguru showered his grace on me, I waved the flag of fearlessness. I have broken the jar of lust and anger, and have let the water of attachment flow away. I gave up hypocrisies, even the religious ceremonies, and I meditate at the lotus feet of Satguru. This body is like a quilt made of five elements, joined together with the stitch of attachment. I gave up the limited abode for the unlimited, and have made my dwelling place in the abode of perfect peace. There is no moon, sun, day, or night, and there I was absorbed in Divine Love. Kabir says, there are few who are beloved of God, and can say, “My Lord, My Lord”, meaningfully from the heart.
ab koī khetiyā man lāwai
gyān kudār le banjar godai, nām ko bīj bowāwai,
surat sarāwan nai kar pherai, dhelā rahan na pawai —
mansā khurpanī khet nirāwai, dūb bachan nahin pāwai,
kos pachīs ek bathuwā nīche, jad se khodi bahāwai —
kām krodh ke bail bane hain, khet charan ko āwai,
surati lakutiyā le phatkārai, bhāgat rāhh na pāwai —
ulati palati ke khet ko jotai, pūr kisān kahāwai,
kahain kabīr suno bhāī sādho, tab wo ghar ko pāwai —
Think for a moment that you are a farmer.
Use the hoe of knowledge to dig the barren soil (life of ignorance) and plant the seed of God’s name. Let meditation be the rake, and bowing down, rake the soil. Let no clump (evil) remain. Use the mind as the weeding tool, and weed out even the smallest grass (evils). Several miles away there is a herb (ego). Dig it from the roots and cast it away. Lust and anger are two bullocks that have come to eat up your field. Take the stick of meditation and beat them, and drive them away.
ab main paibow re paibo brahm gyān
ab main paibow re paibo brahm gyān,
sahaj samādhi sūl men rahibow, koti kalap vishrām – chorus
gur kripālū kripā jab kīnhīn, hridai kanwal bigāsā,
bhāgā bhram dasow dis sūjhyā, param joti prakāsā —
mritak uthyā dhanak kar līyāī, kāl aherī bhāgā,
udyā sur nis kīyā payānan, sowat thai jab jāgā —
avigat akal anūpam dekhyā, kahhtā kahyā nā jāī,
sāīn karai manhīn man rahasāī, gungai jānī mithāī —
puhup binā ek tarvar phaliyā, bin kar tūr bajāyā,
nārī binā nīr ghat bhariyā, sahaj rūp so pāyā —
dekhat kānch bhayā tan kanchan, binā bānī man mānā,
udyā bihangam khoj nā pāyā, jyūn jal jalahi samānā —
pujyā dev bahuri nahīn pūjown, nahāye udik nā nahāūn,
bhāgā bhram ye ekahī kahatā, āye bahuri nā āūn —
āpai main tab āpā nirakhyā, āpan pai āpā sujhyā,
āpai kahat sunat puni apanā, āpan pai āp bujhyā —
apanai parchai lāgī tārī, āpan pai āp samānā,
kahain kabīr je āp bichārai, miti gayā āvan jānā —
Now I have realized God, the Absolute.
I will reside blissfully with Him in easy union for limitless time. When my compassionate guru showered his grace, my heart blossomed like a lotus. All my doubts are removed and I see Him everywhere. The Supreme Light has manifested in me. The dead (liberated person) awoke with the bow of knowledge in his hands, and the hunter, Kal (delusion) disappeared.
When I awakened from sleep, the sun of knowledge had risen, and the night of ignorance had disappeared. I experienced the Unknown, Unique and Absolute that is beyond description. It is as a dumb person who has tasted sweet, and can smile as a sign of pleasure, but cannot describe it. The tree of realization, without blossoms, is loaded with fruits; and without hands and trumpet, divine melody resounds. It is as if the vessel is filled with water without the water woman. Just so, I realized God in easy union. When I realized God, this raw body turned into perfect gold. In silence I tasted the indescribable nectar of bliss. In realization the bird (mind) flew very high in the sky (of devotion), and lost itself, just as water of the broken vessel mixes with the water of the ocean. I worship the Supreme Lord, and will not worship any other. I bathed in the worldly ocean, but now I will not bathe in it again. All my doubts disappeared in a moment. I came but will not come again. I realize the Absolute Self in me. I converse with myself, as I realize that I am immersed in the Supreme Self. With realization of perfect union, my “self” became absorbed in the Supreme Being. Kabir says that he who thinks about his Real Nature will destroy the cycle of birth and death.
ab mohi rām bharoso tero, kown ko karown nihoro – chorus
jāke rām sam sāheb bhāī, so kas anat pukāran jāī,
jāke sir tihun lok ke bhārā, kyo nā kare jan kā pratipārā —
kahahin kabīr sewown banvāri, sīchown ped pive sab dāri —
O Ram! I believe in you only. To whom else should I pray?
O Brother! He who has a master as Ram, why should he call on another?
That God, who looks after the entire world, will He not take care of you?
Kabir says: “Worship God! When you water the root, all the branches and leaves will be watered.”
ab toh jāg pyāre bhāī,
nā jāne tū kab se soyā, sārī umar bitāī – chorus
sapne kī duniyā men bhatke, kare bahut chaturāī,
khān pān sab dushit karke, gānja bidī udāī —
dīnhīn ho bhatak rahā hai, nar jīwan bisrāī,
man mātang kī man mānī men, hirā janm gamāī —
karm bhūmikā mānav tan men, karm pradhān batāī,
yād karo apne jīvan kī, jāgo owr jagāī —
utho owr sab ānkhe kholon, satsangati man lāī,
mahāmanasvī sant shiromani, Satguru sharan sahāī —
jāgo jagāwo jag se jūjho, nav jīwan man lāī,
maha mohh rajnī bhāgegī, hai prabhāt sukhdāī —
satguru sharan manohar lāge, jarā maran niyārī,
moksh bhūmi hai pās tumhāre, nar tan saphal banāī —
O My Dear Brother! Wake up now!
You do not realize how long you have spent in your life sleeping in ignorance. You are wandering in the world of dreams, and have practiced much cunningness. You have corrupted yourself in eating and drinking, and in smoking ganja and cigarettes. You lack humility, you wander, and you forget the purpose of your human life. Your mind is intoxicated, and you are self-willed. You are wasting your precious life. In this human body given for works, action is said to be pre-eminent. Remember the purpose of your life, and wake-up, and wake-up others. Get up and open your eyes, and apply your mind in satsang. Accept the help of the wise and eminent saints, and the refuge of Satguru. Wake up and wake others up, and battle with the world. Bring new life to your mind. The night of strong attachments will vanish, and the morning will bring bliss. Manohar takes refuge in the Satguru, realizing the nearness of old age and death. Salvation is in your grasp if you use this human body successfully.
ab tohī jān nā daihūn rām piyāre;
jyūn bhāwai tyun hoi hamāre – chorus
bahut dinan ke bichhure hari pāye, bhāg bade ghari baithe āye —
charanani lāgi karown bariāī, prem prīti rākhown urjhāī —
it man mandir rahow nit chowkhāī, kahain kabīr parahū matī dhokhāī —
Oh my beloved God! Whether you like it or not, I will not let you go from my heart. You were separated from me for a long time, and now I have found you. It is my good fortune that you came, yourself, to my house. I bow at your feet and I will keep you here without your consent. I will keep you bound to my love. O my Lord! You live happily and comfortably in the temple of my heart. Kabir says: “I do not go there, where there is fraudulent love.”
aisī hai diwanī duniyān, bhakti bhāw nahin bujhai jī – chorus
koī āwai betā mānge, yahi gusāī dījai jī,
koī āwai dukh kā mārā, ham par kirpā kījai jī —
koī āwai dowlat mānge, bhent rupaiyā lījai jī,
koī karāwai byāhh sagāī, sunat gusāin rījhai jī —
sānche kā koī gāhak nahīn, jhŪthai jagat patījai jī,
kahain kabīr suno bhāī sādho, andho ko kā kījai jī —
The world is mad. The people do not give thought to the proper way of devotion. Some would come and request “O Master, please bless me with a son.” Some would come worn down with suffering and request “Please shower your grace on me.” Some would come to ask for money saying, “Please give me a gift of money.” Some would come wishing to get married saying “O Master, please bless me with happiness.” There is no one ready to grasp the truth. People generally believe in and accept the unreal. Kabir Says, “Listen to my question, brothers. What can you do for those who choose to remain blind?”
āj mere bhāg jāge sant āye pahunā – chorus
bandagī karūn parnāma, tan man karun prānā,
Satguru lāge kānā, sabad sohāvana —
ang ang phūl rahī, dil kī to duvidhā gaī,
prem kā phuhārā chhute, bhavan sohāvanā —
ātmā bhayā parkāsh, koti bhānu ko ujāsh,
kahahin kabīr dās, ānand badhāvana —
Today is a fortunate day that the saint is a guest in my house. I will bow to him, serve him, and dedicate my body, mind and soul to him. When Satguru whispered the word Nam in my ear, it was quite pleasant. I became joyful, and all doubts disappeared from my heart. A fountain of love sprang up, and the house became decorated. The soul became bright, like the light of millions of suns. Kabir says: “I congratulate such a devotee with pleasure.”
āj sab sāheb ke gun gāwo
āj sab sāheb ke gun gāwo – chorus
ati abhirām gyān ghan murati, charan kamal shir nāwo–
kām krodh mad lobh prabal hai, de sat gyān bhagāwo,
mahā moha agyān vināshe, dinkar gyān jagāwo–
āsh phāns men jīw phansā hai, māyā moha hatāwo,
hai agyān anant kāl se, āwāgaman mitāwo–
divya gyān dinkar kar lekar, gurupad jyoti jalāwo,
nitya nirantar bodh prakāshe, bhram tam chūr karāwo–
guru kī dayā sādhu-sangati kar, chintan manan badhāwo,
amrit pān sadhu sang pīkar, mahā moksha phal pāwo–
janm maran bandhan dukhdāī, guru pad dhyān jamāwo,
satguru charan manohar binawe, nar tan saphal banāwo–
Today let all sing the glories of God! He is the embodiment of beauty and profound knowledge. Bow down at His lotus feet. We will obtain eternal knowledge and get rid of lust, anger, ego, and attachments that are very strong. The sunlight of knowledge will awaken in us and destroy our great infatuation and ignorance. The soul is trapped in the noose of desires. Let us remove our illusory attachments. We have remained ignorant for countless ages. Let us now remove our cycles of births and deaths. Take the sunlight of divine wisdom from the guru, and light the devotional flame at his feet. Let divine knowledge shine forth ceaselessly, and crush all doubts and darkness of ignorance. By the grace of Guru, and keeping the company of sadhus, let us increase our knowledge through contemplation. Keep the company of sadhus, drink the nectar, and reap the fruit of the great liberation. Bondage to birth and death create much suffering, so let us increase our meditation at the feet of the guru. At the feet of Satguru, Manohar humbly requests that he should make the human body worthy.
āj satsang dariyā men lagāle gotā – chorus
aisā tīrath kabahū nahin pāwe,
jag men dhundh dhundh phiri āwe —
parmānand prabhu kā daras hotā,
bahatī jahān hai nij moksh dhārā —
bhinge sadā sant nirmal vichārā,
mite sabhī dukh jo kabse dhotā —
mahimā sadguru kabīr batāye,
tulsī sūr sabhī sant gāye —
owsar pāyā hai anmol kyon khotā,
bhagyashālī nahāte yahin par hain —
moksh motī ko chunte munīshwar hai,
jagte rahatā hai hardam nahīn sotā —
Oh devotee! Please dive today into the river of satsang. You will not find such a place of pilgrimage, even if you have hunted the whole world. You will see the eternally blissful lord. Where the stream of liberation flows, there the saints of pure thinking are always drenched. O son! There all sufferings are removed. The glory of satsang was explained by Satguru Kabir, and the same was sung by Tulsidas, Surdas and all saints; You have obtained a priceless opportunity. Why waste it? The fortunate ones have been bathing right here in it, and the sages have been plucking the pearls of liberation. They remain awake always, and do not fall asleep.
āj sewā kamāle pyāre manā
āj sewā kamāle pyāre manā, jīwan nirmal banāle pyāre manā.
nitya karmrati dharm tumhārā, sewā hī jīwan kā sārā,
sewā shakti badhāle pyāre manā —
dān punya men prīti badhāo, tan man dhan sewā men lāo,
bhāw bhakti jagāle pyāre manā —
sewā sam nahīn dūsar dharmā, satsangati se chhūte bharmā,
sant sewā jamāle pyāre manā —
desh bhakti aru jan hit sewā, rahen prasann sant guru devā,
divyā jīwan banāle pyāre manā —
durgun durāchār sab chhoro, sadguno men man ko nit jodo,
man ko pāwan karāle pyāre manā —
sewā kā hai dehha niketan, ho punīt man khhule sulochan,
dil men dīpak jalāle pyāre manā —
sadguru bhakti manohar kīje, sewā se nirmal phal līje,
moksh pad men ramāle pyāre manā —
Oh My Dear Mind! Engage in service now! Make your life pure, Oh My Dear Mind! It is your duty to always perform loving service. Engage your whole life in service. Increase your capacity for service, Oh My Dear Mind! Let your love, forgiving and virtuous actions increase. Apply your body, mind and wealth in service. Awaken the feeling of devotion, Oh My Dear Mind! There is no other duty as noble as service. Doubts are removed by partaking in satsangs. Increase your service to the saints, Oh My Dear Mind! Have devotion for your country and serve the peoples’ welfare. The saints, the guru and the gods will be pleased. Make your life Divine, Oh My Dear Mind! Give up all your evil conduct and qualities. Let your mind pursue only good qualities.Let the mind be purified, Oh My Dear Mind! The body is really the dwelling place of service. Let the mind’s eye be beautiful and pure. Light a pure flame in the heart, Oh My Dear Mind! Manohar performs devotion to Satguru. Through service, accept pure rewards. Go and dwell in the abode of liberation, Oh My Dear Mind!
ajahun samajh man ajahun samajh le,
ajahun samajh man bhawnrā re – chorus
kāyā phulwārī kushal mat jāno, do din phūl kar gajrā re,
asht pahar kī ghadi bichāro, shir par kāl kerā ragarā re —
jal men mīn karat sukh chainā, khaichat dhīmar jamrā re,
guru kī bhakti binā bhaye nar andhā, yonhīn kahāwat saguru re,
kahahin kabīr suno bhāī sādho, shabd na māne so toh nigurā re —
O bumblebee-like mind! Even today, try to understand your condition. Do not feel that your body is like a beautiful flower garden; it is like a garland that will last only a few days; Consider your daily life and see that death is grasping you by the hair. The fish is apparently carefree in the water until death, as the angler, plucks it. Without devotion to the guru, a person is spiritually blind, even when he is said to have a guru. Kabir says: “Listen, O brother sadhus! He, who does not obey the Word, though he has a guru, is really without a guru.
akhand sāheb kā nām owr sab khand hain,
khandit mer sumer khand brahmand hain – chorus
thīr nahin dhan dhām so jīwan dwand hain,
lakh chowrāsī jīw parejam phand hain —
chanchal man thir hoi tabe bhal rang hain,
ulati nikat bharī pīo toh amrit sang hain —
jinh ko sāheb se het sohi nirbandh hain,
un sādhun ke sangh men sadā anand hain —
dayā bhāw chit rākh so bhakti ke ang hain,
kahain kabir chit chet so jagat patang hain —
God’s name is imperishable, while everything else is perishable. Even the mountains Meru and Sumeru and the universe are perishable. All property and wealth are not steadfast and they create turmoil for the soul. All of the 8.4 millions of life forms are in the traps of Yama. If the restless mind can be made steady it will become coloured with nobility. It will turn around and see the nectar is with it, very close, and it will drink to its satisfaction. The one who has deep love for God is the one who is free from bondage. Keeping the company of such a sadhu will always bring bliss. Keep compassion and good conduct in the mind for these are parts of a devotional life. Kabir says to enlighten the mind to see that the world is like the moth that burns in the attractive flame.
ānā kabīr panth men khālā kā ghar nahin, khāla kā ghar nahin,
āte hain shūr nar jinhe duniyā kā dar nahīn – chorus
chorī ow jhūth tyāgkar sachchā sadā rahe,
dāle parāī nāri par hargij nazar nahīn —
updesh toh karte hain sabhī pāp na karnā,
sunte hain apne kān āp khud magar nahīn —
bālak jo āikar kahe wājib jo koī bāt,
uskī bhī mānne men hain unko ujar nahīn —
rutbā wa māl dhanpai jo kartā hain kuchh garur,
uskā toh is dharam men jarābhar gujar nahīn —
kahte hain dharamdas sāph sāph ye sabse,
mukti kā owr thowr kahīn sar basar nahīn —
It is not an easy thing to become a follower of the Kabir Path. Only those people who are not afraid of the world readily follow it. You need to give up stealing and falsehood, and always be truthful. You must avoid looking at another man’s wife with lust. Everyone is preaching that you must avoid sinful deeds. Everybody hears this but does not follow the advice. If a child comes to you and says something that is reasonable, you ought to listen to him without raising objections. Anyone, who prides himself because of his status, money and wealth in general, cannot stay on this path even for a short while. Dharam Das tells everyone quite plainly that there is no other place anywhere for salvation.
āpī kā haigā sahārā hamen, koī dīkhe na dūjā hamārā – chorus
garbh yātnā ke sankat se, karke kripā jo ubārā hamen —
dānt na the jab dūdh diyo tab, phirbhī kabhī na bisāyā hamen —
sadā rahe sāthī ghat bhītar, palbhar bhī karte na nyārā hamen —
jo kuchh sukh tum dehu dayākari, kyā koī dewegā bichārā hamen
dharmdās kahe bhow vāridh se, pār kabīr utārā hamen —
O God, only you can help me. For me there is no one else. When I was in anguish in the womb, you brought me out through your grace. When I did not have teeth you arranged for me to have milk. You never neglected me. You are always in my heart, and you do not separate yourself. Whatever happiness you give me through your compassion, no one else can give me. Dharam Das, being liberated from the world of rebirths, says, “Kabir has liberated me.”
āpan karm na meto jāī,
karm kā likhā mite dhown kaise, jo yug koti sarāī – chorus
guru vashisht mil lagan shodhāyo, surya mantra ek dīnhā,
jo sītā raghunāth biyāhī, pal ek sanchu na kīnhā —
tīn lok ke kartā kahiye, bali badhyo bariyāī,
ek samai aisī bani āī, unahūn awsar pāī —
nārad muni ko badan chhipāyo, kīnhon kapi ko swarūpā,
shishupāl kī bhujā upārī, āp bhaye hari thūnthā —
pārvatī ko bānjh na kahiye, ishwar nā kahiye bhikārī,
kahahin kabīr kartā kī bāten, karm kī bāt hai nyārī —
You cannot remove the effects of your karmas. Even if millions of ages pass, how can you remove what is written in your karmas Guru Vashisht fixed the most auspicious time for marriage, and gave them the Surya Mantra for their welfare. But Sita, who married Ramchandra, did not enjoy a moment of happiness. He, who is said to be the creator of the three worlds, was accused of killing King Bali Such a time arrived that he (Ram) had an opportunity to kill him. The face of the sage Narad was camouflaged, and made to look like that of a monkey. Prince Shishupal lost his arms as Lord Krishna amputated them. It is improper to say that Parvati was barren, and that Lord Shiva was a beggar. Kabir is talking about the doers of action, that the effects of karmas are strange indeed.
āpī kā haigā sahārā hamen, koī dīkhe na dūjā hamārā – chorus
garbh yātnā ke sankat se, karke kripā jo ubārā hamen —
dānt na the jab dūdh diyo tab, phirbhī kabhī na bisāyā hamen —
sadā rahe sāthī ghat bhītar, palbhar bhī karte na nyārā hamen —
jo kuchh sukh tum dehu dayākari, kyā koī dewegā bichārā hamen
dharmdās kahe bhow vāridh se, pār kabīr utārā hamen —
O God, only you can help me. For me there is no one else. When I was in anguish in the womb, you brought me out through your grace. When I did not have teeth you arranged for me to have milk. You never neglected me. You are always in my heart, and you do not separate yourself. Whatever happiness you give me through your compassion, no one else can give me. Dharam Das, being liberated from the world of rebirths, says, “Kabir has liberated me.”
apne bichāri asbārī kījai,
sahaj kai paidai pāv jab jab dījai – chorus
de muharā lagām pahīrāū, siklī jīn gagan dowrāūn,
chali baikunth tohī lai tārown, thakahi prem tājanai mārūn,
jan kabīr aisā asvārā, ved kiteb dahūn thai nyārā —
O Devotee! When will you put your leg in the stirrup of easy union, and ride on the horse of Self-Realization? Put a bit in your mouth (i.e. mind), turn away from the desires of senses, and wear the saddle of meditation, and ride speedily to the destination of union. I will take you to God riding on the same horse, and if it becomes tired, I will strike him with the whip of love. Kabir says that the rider of this horse becomes free from the limitations of the Vedas and the Quran.
(Realization is an intuitive experience, hence the limitation of scriptures)
apne main rangī āpanpo jānūn,
jihī rangi jāni tāhī kūn mānun – chorus
abhī antarī man rang samānā, log kahain kabīr bowrānā,
rang nā chīnhai mūrakh loī, jihi rangī rang rahyā sab koī,
je rang kabahūn nā āwai nā jaī, kahain kabīr tihi rahyā samāī —
I know myself by being absorbed in the colour of my real Self.
When I realize myself being absorbed in the colour of love, the people say that Kabir is mad. Ignorant people do not recognize the colour of God’s love that has coloured the entire world. Kabir says: “That colour never vanishes, and I am absorbed completely in that immortal colour of God’s love.”
arati – jai jai satya kabīr
jai jai satya kabīr–
satya nām satya sūkrit, satrat hat kāmī,
vigat klesh sat dhāmī, tribhuvan pati swāmī—
jaiti jaiti kabīram, nāshak bhow bhīram,
dhāryo manuj sharīram, shishuvar sar tīram—
kamal patra par shobhit, shobhā jit kaise,
nīlāchal par rājit, muktāmani jaise—
param manohar rūpam, pramudit sukh rāshī,
ati abhinav avināshī, kāshī pur vāsī—
hans udhāran kāran, pragate tan dhārī,
pārakh rup bihārī, avichal avikārī—
sāheb kabīr kī ārati, aganit aghahārī,
dharmdās balihārī, mud mangal kārī—
sāheb kabīr kī ārati, jo koi gāwe,
bhakti padārath pāwe, mukti padarath pāwe,
bhow men nahin āwe, jai jai satya kabīr–
Glory! Glory! to Satya Kabir. He is endowed with the eternal name and eternal deeds, and he dwells in Truth. He removes all passions. Glory! Glory! to Kabir, the annihilator of immense sufferings. He took human form and manifested as a baby near the bank of the pond. He looked beautiful on the lotus leaf, and was quite endearing. He appeared as if he were a gem on a blue mountain. His form is eternal and attractive, and is the embodyment of cosmic joy and happiness. He was unique and eternal, and dwelt in the city of kashi. He took on the human form to liberate the people. His form gives joy. He is steadfast and completely free of defects. Performing the arti to Saheb Kabir removes countless sufferings. Dharam Dass surrenders to him completely, and enjoys his auspiciousness. Whoever recites the arti of Saheb Kabir will get the wealth of devotion and liberation. He will not return to the world of birth and death. Glory! Glory! to Satya Kabir.
arati – jai jai shrī gurudev
jai jai shrī gurudev–
pārakh rūp kripālam, mud mai trai kālam,
mānas sādhu marālam, nāshak bhow jālam—
kund indu var sundar, santan hitkārī,
shāntākār sharīram, shwetāmbar dhārī—
shwet mukut chakrānkit, mastak par shobhe,
shubhra tilak yut bhrikutī, lakhi muni man mohe—
hīrā mani muktādik, bhūkshit urdesham,
padmāsan singhāsan, sthit mangal vesham—
tarun arun kanjānghrī, jan man bas kārī,
tam agyān prahārī, nakh dyuti ati bhārī—
satya kabīr kī ārati, jo koi gāve,
bhakti padārath pāwe, mukti padārath pāwe,
bhow me nahin āwe, jai jai shrī gurudev–
Glory! Glory! to Sri Gurudeo
He is the embodyment of compassion and the giver of eternal happiness. His power removes all sufferings, and breaks the cycle of rebirths. He is like the beautiful moon, and is the benefactor of the saintly people. He is adorned in white, and his posture is quite peaceful. His crown is white and inlaid with the chakra, and is beautiful on his forehead. His auspicious tilak between his eyebrows captivates the mind of the munis. The diamond and precious gems decorate his chest. He sits in the lotus posture on the throne, and his form is auspicious. His youthful and healthy look, and thighs in lotus posture, arrest the attention of the common people. He destroys the darkness of ignorance. His nails are shiny and attractive. Whoever prays, performing the arti of Satya Kabir, is blessed with the wealth of devotion and attains liberation. He will not return to the world of birth and death. Glory! Glory! to Sri Gurudeo.
ārati garib niwāj, sāheb ārati ho, ārati dīn dayāl sāheb ārati ho–
gyān adhār vivek kī bātī, surati jyot jahan jāi–
ārati karun satguru sāheb kī, jahān sab sant samāj—
daras paras man bahut anand bhayo, chhuti gaye yam ke jāl–
sāheb kabīr santan kī kripāse, bhayo hai param parkāsh–
I offer arati in devotion to Kabir Saheb who is kind to the poor, and compassionate to the humble. Knowledge is the lamp and discriminative wisdom is the wick, and meditation is the light. I, along with all the gathered saints, offer this arati to Satguru Saheb. Seeing and performing the arati, I have become blissful, and the trap of Yama is broken. By the grace of Kabir Saheb and the saints, there is eternal light now.
are man ye do din kā melā rahegā,
kāyam na jag kā jhamelā rahegā – chorus.
kis kām kā jo ye ūnchā mahal banāyegā,
kis kām kā lākhon kā todā kamāyegā —
rath hāthiyon kā jhund bhī tere kām na āyegā,
tŪ jaisā āyā thā waisāhī chalā jāyegā —
tere saphar men sawārī ke khātir,
kandhe men thathari kā thelā rahegā —
tū kahatā hai dowlat ye tere kām āyegī,
par itnā toh batā dhan kiskā huwā gulām —
samjhā gaye updesh harischand krishna rām,
dowlat toh nahīn rahatī hai, rahatā hai phakat nām —
chhutegī sampatti yehīn kī yehīn par,
terī kamar par mittī kā dhelā rahegā —
mitra sāthī hain gangā ke jal-bindu pān tak,
pariwār ke sab chalenge shamshān tak —
betā bhī hak nibhāyegā toh agnidān tak,
isse toh āge bhajan hī hai sāthī,
hari ke bhajan bin akelā rahegā —
Oh mind, you will live in this world for only two days. The turmoil of this world will not stay under control. For what purpose have you built this huge mansion? For what purpose are you working to gather a bag full of money? Even a whole group of chariots and elephants will not be of use to you. Just as you have come into the world just so you will depart. Because of your need to travel on this worldly journey, You will end up shouldering a bundle of bones (the body becomes useless). You have said that wealth will be of use to you, But tell me for whom has wealth become a true servant? Harischand, Krishna and Ram gave the instruction to us, That wealth will not remain with you but only your good name will. All your wealth will be left right here, and a pile of dirt will be placed on your body. Your friends will accompany you to the waters of the holy Ganga, And all your relatives will accompany you to the burning ghat. Your son will perform his duty by placing the fire on your pyre. After that only your devotion to God will go with you. Without singing the glories of God you will have to go alone.
avadhu andhādhundh andhiyārā, koī jānegā jānan hārā – chorus
yā ghat bhītar ban aru basti, yāhi men jhād pahārā,
yā ghat bhītar bāg bagīchā, yāhi men sīnchan hārā —
yā ghat bhītar sonā chāndī, yāhi men lagī bajārā,
yā ghat bhītar hīrā motī, yāhi men parkhan hārā —
yā ghat bhītar sāt samundar, yāhi men nadiyā nārā,
yā ghat bhītar sūraj chandā, yāhi men nowlakh tārā —
yā ghat bhītar bijlī chamke, yāhi men hoi ujiyārā,
yā ghat bhītar anahad garje, barsai amrit dhārā —
yā ghat bhītar devī devā, yāhi men thākur dwārā,
yā ghat bhītar kāshī mathurā, yāhi men gadh girnārā —
yā ghat bhītar brahmā vishnu, shiv sankākik apārā,
yā ghat bhītar āi let hai, rām krishn awtārā —
yā ghat bhītar kām dhenu hai, kalp briksh ek nyārā,
yā ghat bhītar riddhi siddhi ke, bhare atal bhandārā —
yā ghat bhītar tīn lok hai,yāhi men hai kartārā,
kahain kabīr suno bhāī sādho,yāhī men guru hamārā —
O Saint, the world is full of darkness. Some knowledgeable person, seeking to know, will understand. This body contains the forest and village, and also the bushes and mountains. In it you will find gardens and the gardener. This body contains gold and silver, and in it you will find the bazaars. In it there are also diamonds and pearls, and also the appraiser. This body contains the seven oceans and rivers and streams. In it you will also find the sun and moon, and countless stars. This body contains lightening flashes, and in it you will find light. In it there is the divine melody, and in it there is the flow of nectar. This body contains the goddesses and gods, and in it there is also the temple. In it there is the holy cities of Kashi and Mathura, and the holy mountain Garrh Girnār. This body contains Brahma the creator, Vishnu the preserver, the sons of Brahma and countless others. In it Lords Rama and Krishna incarnate. This body contains the magical wish-fulfilling cow and the wonderful wish-fulfilling tree. In it there are attainments and perfections, and their inexhaustible storehouse. This body contains the three worlds, and in it you will find God. Kabir says, listen to me brothers. In it you will also find my guru.
avadhu gyān lahari dhuni māndī re;
sabad atīt anāhad rātā, ihī vidhī trishnā khādī re – chorus
ban kai sasai samund ghar kīyā, machchhā basai pahādī,
sui pīwai bāmhan matwālā, phal lāgā bin bādī —
khād bunai kolī mein baithī, khuntā mein gādī,
tānai bānai padī anvāsī, sut kahai bunī gādī —
kahain kabīr sunahu re santo, agam gyān pad mānhī,
guru prasād suī kai nākai, hastī āwai jānhī —
O Renunciate! The devotee has created his place amongst the waves of knowledge. He has merged into the transcendental unstruck music, thus he has abolished his worldly cravings. The hare (mind) which was in the forest of worldly cravings, has made his house in the ocean of knowledge. The fish (soul) has climbed the mountain of the highest state of meditation. The devotee drinks the nectar of God’s love and becomes intoxicated(enlightened), and the fruit of eternal knowledge dawned without cultivation. The consciousness sitting with the soul, weaves a cloth of meditation. The waves of meditation removed the faults of the cloth (devotee), thus the devotee enters into deep meditation.
Kabir says: “O saints! Listen to me, that state is one of unfathomable experience. With the grace of Satguru the elephant-like mind passed through the eye of the needle (concentration in meditation).
avadhū kudrat kī gati nyārī,
rank niwāj kare wai rājā, bhūpati kare bhikhārī – chorus
yāte lawang haraph nahīn lāge, chandan phul na phūlā,
machh shikārī rame jangal men, singh samudrahin jhūlā —
rend rūkh bhaye malyāgir, chahun disi phutī bāsā,
tīn lok brahmand khand men, andhā dekhai tamāshā —
pangul meru sumeru ulanghai, tribhuvan muktā dole,
gungā gyān vigyān prakāshai, anahad bānī bolai —
akāshahi bāndhi patāl pathāwai, shesh swarg par rājai,
kahain kabīr rām hai rājā, jo kachhu karai so chhājai —
O devotee! The ways of God’s Maya are strange!
Its kindness can make a poor person into a king, but it can also reduce a king to a beggar. It is strange that a clove tree bears no fruit, and that a sandalwood does not bear any flowers. The fish (Maya) hunts in the forest (world), and the lion (soul) frolics in the ocean (of desires). The castor oil plant (devotee) can become a mountain of sandalwood (realized soul), and spread its fragrance all around. One who is blind to desires can see this strange sport in the three worlds, the universe and the earth. The lame person (man) climbs the Meru and Sumeru mountains, and, achieving liberation, moves in the three worlds. The self-realized person speaks of worldly and spiritual knowledge, and of the divine melody of God. God’s Maya can tie the firmament and send it to hell, and place the hell-dwelling serpent, Sheshnag, to rule in heaven. Guru Kabir says that God is the supreme ruler, and whatever He does is right. (Maya has two meanings 1. Power of God; 2. Power of delusion).
avadhū māyā taji nā jāi – chorus
girahā taj ke bastar bāndhā, bastar taj ke pherī,
larikā taj ke chelā kīnhā, tahumati māyā gherī —
kām taje te krodh na jāī, krodh taje te lobhā,
lobh taje ahankār nā jāī, mān badāī shobhā —
man bairāgī māyā tyāgī, shabd me surati samāī,
kahain kabīr suno bhāī sādho, yahh gam birlā pāī —
O Devotee! It is difficult to give up Maya.
You may give up your home, but you accept the clothes of your order. Giving up your regular clothes, you wander begging for alms. You may give up your son, but you accept a disciple. Even then you are in the clutches of Maya. You may give up desires, but anger does not leave you. If you give up anger then greed remains. If you give up greed, then your ego remains, and you display your pride and seek to be honoured. Let your mind a renunciate and give up Maya. Let your mind be immersed in the Word of God. Kabir says, “O brother sadhu, listen to me! Hardly is there anyone who can fathom this teaching.”
avadhū merā man matiwārā,
unmani chadhā magan ras pīwai, tribhuwan bhayā ujiyārā – chorus
gud kar gyān dhyān kar mahuwā, bhow bhāthi kari bhārā,
sukhman nārī sahaj samānī, pīwai pīwan hārā —
doī pur jori rasāī bhāthī, chuwā mahāras bhārī,
kām krodh doī kiyā banītā, chhūti gaī sansārā —
suni mandal men mandalā bājai, tahān merā man nāchai,
guru prasādi amrit phal pāyā, sahaj sukhmanā kāchhai —
pūrā milā tabai sukh upajyo, tan kī tapti bujhānī
kahain kabīr bhow bandhan chhūtai, jotihi joti samānī —
O ascetic, my mind is intoxicated. I ascended to the unmani state, drank the nectar, and became happy. The three worlds became bright. Knowledge was molasses, meditation was the intoxicating herb, and the world was the distillery to concoct the drink. I easily entered the sukhmana channel and drank the potion. My consciousness united with cosmic consciousness in the distillery of bliss. This bliss flowed abundantly. Lust and anger were two obstacles and, with worldly things, they all left me. In my cosmic conscious state I heard the anahad nād (divine unstruck music). Now my mind dances. By the guru’s grace I reaped the fruit of bliss and all defects were easily washed away. Reaching the perfected state I am blissful. All passions were abolished. Kabir says all bondage of the worldly life of birth and death vanished, and the soul united with God.
āye hain sant pyāre ghar me aho hamāre,
purab ke bhāg jāge, darshan huye sakāre – chorus
hai sant nirvikārī, agyān moha hārī,
le thār pad pakhārī, kar pān shir chadhāre —
dhan dhan hai bhāg merī, khushī mujhe ghanerī,
trai bandagī hai terī, trai tāp ko nashāre —
duniyā sabhī hai andhī, pūje oh dev chandī,
phoro bharam kī handī, gyānī hamen milāre —
mātā pitā ow bhrātā, rājā prajā so nātā,
santon ke sam sudātā, najro men nāhin mere —
tan man ow dhanse sewā, karke oh pāūn mewā,
chhal chhidra chhordewā, bhaktī men man lagāre —
lahi satya gyān bhārī, āsaktī man ko mārī,
āwāgaman niwārī, yaha prem pad lahore —
A beloved saint has come to my home.
My past actions are rewarded by his benevolent glimpse in the morning. Saints are free of defects, ignorance and attachments. Let us wash their feet and touch the washings to our head. I am blessed and fortunate. I am very happy. I offer bandagi three times to remove the three sufferings. The whole world is blind. They worship gods and goddesses instead of God. I break the pot of doubts since I have found the wise one. There are relations such as father, mother, king and subjects. But I see none of them equal to the saints in noble giving. I perform service with body, mind and wealth, and will achieve my goal. I have given up deception, and have put my mind on devotion. I have achieved the power of true knowledge, and I have given up all mental attachments. I destroyed the cycle of rebirths, and achieved the immortal abode of life.
Bbīt gaye din bhajan binā re
bīt gaye din bhajan binā re – chorus
bāl awasthā khel gawānyo, jab jwānī tab mān kiyā re —
lābh ke kāran mul ganwayo, ajahahun na mitā man kī trishnā re —
kahat kabīr suno bhāī sādho, pār utar gaye sant janā re —
You have spent your life without devotion to God.
You spent your childhood in fun and games, and when youth arrived you spent a lot of time boasting. Then you began to accumulate wealth, but you lost your capital (soul). Even in late life you did not give up cravings. Kabir says, listen to me dear brothers. God’s devotees have been liberated.
pahilī bulāi tīn jan āye, nāū bāmhan bārī,
jāi ke kahh do mor bābā ko, ab kī sudin daī tārī —
dūsar bulāi āp piya āye, laike doliyā kahārī,
dhai bahiyān doliyā men baithāye, koū na lāge gohārī —
ādhe dagari jab chalī dulhiniyā, pīchhe dihis nihārī,
yahh desawā men āg lagī bā, kou na lāge gohārī —
kahat kabīr suno bhāī sādho, santo lehu bichārī,
yahh pad kā jo arth lagāwai, so gyāni main anārī —
O Guruji! (Baba) let me continue my spiritual exercises a few days more at the parental home of mind and intellect. In my first spiritual call three persons – Sat, Raj and Tamas – came to influence the soul. Go and tell my Guruji to postpone the auspicious occasion (because the soul is not fully prepared for the journey) In my second call my beloved Parmatma came with doli of pure knowledge with its four bearers-Arth, Dharam, Kam and Moksha (economic development, righteousness, sensuous development and liberation) He, with force of spiritual bliss, placed me in the doli of pure knowledge. No one could call because of their lack of spiritual consciousness. When the soul was half way on her journey she looked back and said there is a raging fire of sensuous pleasures in world of Maya, and no person of steadfast mind is alerting others. Kabir says, dear sages and saints, listen and think about what I’m saying. If anyone can grasp the meaning of this verse, he is knowledgeable and I’m the layman.
bābū aiso hai sansār tihāro, ihai kali vyohāro – chorus
ko ab anukh sahat pratidin ko, nāhin rahani hamāro —
sumriti sohāi sabai koi jānai, hridyā tattva na būjhai,
nirjiv āge sarjiv thāpe, lochan kichhau na sūjhai —
taji amrit vish kāhek anchavai, gānthī bāndhin khotā,
choran dīnhon pāt singhāsan, sāhun se bhow otā —
kahahin kabīr jhuthe mili jhūthā, thag hī thag vyohārā,
tīni lok bharpuri rahā hai, nāhīn hai patiyārā —
O man! Such is the condition of your world, and such are the dealings in this Kal Yug (Iron Age). Who can suffer these illusions day by day? This is not my way. Everyone loves the teachings of the Smritis (scriptures), but does not know the reality of the heart. They sacrifice living animals in front of lifeless idols. They see nothing with their spiritual eyes. They give up the nectar and drink the poison, and they tie the counterfeit in a knot (in the waistband). They give a throne to a thief and turn their face away from the noble. Kabir says that liars keep the company of liars, and the cheaters deal with the cheaters. The three worlds are full of this type of dealing, and there is no one truly trustworthy.
bahut dinan thai main prītam pāye,
bhāg bade ghari baithe āye – chorus
mangalchār mānhī man rākhown, rām rasāin rasnā chākhown,
mandir māhi bhayā ujiyārā, le sūtī apanā pīv piyārā —
main rani rāsi (rānīvāsi) je nidhi pāī, hamahin kahā yahu tumahi badāī,
kahain kabīr main kachhu nā kīnhā, sakhī suhāg rām mohī dīnhā-
I was waiting for my Lover (Lord) for many births, and now I (soul) have found Him. How fortunate I am that even as I sat at home He came to me. I dyed my mind with auspicious actions, and I am relishing the delicious love of God. The light of love has appeared in my temple (heart), and I slept there with my beloved Husband. Like a queen I enjoyed the bliss and all the wealth of the palace, not of my own accord, but by His grace. Kabir says: “O my dear friends! Without my doing anything, my Lover bestowed upon me the best of love.”
bandaniye tumko gurudeo – chorus
kāl jāl ke phanda bhārī, parakhi lakhāyo bhew —
ved shāstr sab khojat hāre, marm na jāne kew —
guru samān owr ko dātā, kariye tin kī sew —
sāheb kabīr abhai pad dātā, puran parakh samew —
sākhi: shishya pūje guru āpnā, guru pūje sab sādh,
kahain kabīr guru shishya ko, mat hain agam agadh.
O Gurudeo, I offer salutations to you.
You have examined and showed me the secret of the huge trap of death. The Vedas and Shastras could not fathom the mystery of death. There is no giver greater than the guru who gives you eternal knowledge. You must serve such a guru. Guru Kabir takes you to the abode of fearlessness, since he is fully knowledgeable about it. Sakhi: The devotee worships his guru and the guru worships all the saints. Kabir, the guru, tells the devotee that the depth of religion is fathomless.
bande jāgo ab bhaī bhor –chorus
bahutak soye janam sirāye, ihān nahīn koī tor—
lobh mohh hankār trishnā, sang hai līnhe kor —
pachhitāwoge tum ādi ant se, jaihow kawanī ohr –-
bār bār samjhāi dikhāūn, kahā nā māne mor —
kahain kabīr suno bhāī sādho, dhrig jīwan jag tor —
O man, wake up. It is already morning.
You have slept unaware for a long time wasting your life. Realize that nothing here is yours. Greed, attachments and ego have afflicted you. Understand that they are destructive company for you. You will be regretting your whole life. Where can you escape? I have advised you over and over, and showed you the path, but you choose not to care. Kabir says, brothers, listen to me. Such life in this world brings shame to you.
bane jo kuchh dharam karle, yehi ek sāth jawegā;
gayā owsar na tere phir, hargij hāth āwegā – chorus
diwānā banke duniyā men, samai anmol khotā hai,
diye lākho kī dowlat bhī, na pal rahane tū pāwegā —
dharī rahh jayegī terī akad sārī thikāne par,
jab āke yam jakar gardan, pakar kar dhar dabāwegā —
kutumb pariwār sut koī, sahāyak hogā na koī,
tere pāpo kī gatharī khud, tuhī shirpar uthāwegā —
garabh men thā kahā tūne, nā bhūlūngā prabhu tujhko,
bhalā tu jaike apnā, use kyā mūhh dikhāwegā —
tujhe toh ghar se jangal men, terāhī khud bakhud betā,
sulā ke lakariyo ke dher men, tujhko jalāwegā —
kahen kabīr samujhāī, tū kahanā mān le bhāī,
nahī to apnī thakurāī, vrithā sārī gamāwegā —
Perform whatever dharam (noble thought, word and deed) you can, as only this will go with you. If you lose this opportunity, it will never come back to you. You have become foolish in this world, and you are wasting your precious time. Even if you give away hundreds of thousands in wealth, you still cannot stay here a moment longer. All your pride and haughtiness will be left right here. When Yama (death) grabs hold of your neck and chokes you to death, Your family, community or sons, none will then be able to help you. You, yourself, will have to carry the burden of sins on your head. When you were in the womb, you made a promise not to forget God. Now, what face will you go and show to God? Your own son will take you from the home to the jungle, And lie you down on the funeral pyre and burn you. Kabir explains and advises: “O Brother! Accept my advice, Otherwise you will lose all your greatness.”
bhāg jāge sant pāhun āwai,
dwāre hot kathā ow kīrtan, hil mil mangal gāwai – chorus
kām krodh ow vishai kalpanā, durmati dūr bahāwai,
rāg dwesh ow nindā taji ke, sāheb so low lāwai —
prathame lābh sīt charnāmrit, mahā prasād kī āshā,
jā phal ko tīrath vrat kījai, so santan ke pāsā —
mahā prasād dewan ko durlabh, sant sadā soī pāwai,
dusht sadā durmati ke ghere, mithyā janm gamāwai —
guru pratāp sādhu kī sangati, bhāg bade bani āwai,
kahain kabīr suno bhāī sādho, sadhu men sāheb pāwai —
I am very fortunate that a holy sant has come as a guest. There will be katha and kirtan, and everyone will happily join in the singing. Lust, anger, sense gratifications and evil thoughts will be cast away. The dualities of love and hate, along with insults are abandoned, and love for God will well up in the heart. The first benefit to be derived is the soothing nectar of the holy feet. One hopes to have this great blessing. The benefits derived from austerities and going on pilgrimages are readily obtained in the company of saints. Wicked people are obsessed with evil intentions, and they waste their human birth. The grace of the guru and the company of holy people bless me with good fortune. Kabir says, brothers, listen to what I am telling you. You will find God among the holy people.
bhajan bin jīwan pashū samān – chorus
bhogai ladai khai pashū sowai, yahai chāri mān manuā bhulān —
yahi mānush se pashū bhalā hai, jehi ke chamdā āwai kām —
kahahin kabīr sādhu guru sewā, satsangati se lagihain thikān —
Your life is like that of an animal if you do not worship God.
You live for enjoyment, you fight, you eat and you sleep like the animals. Your mind remains blindly engrossed in these four activities. An animal’s life is better than the life of such a person,
The animal’s hide is useful compared to the human’s; Kabir says to offer service to sadhus and guru, You will find a dwelling-place if you participate in satsangs.
bhajan kab kariho janam sirān. – chorus)
garbhbās men bhakti kabūle, bāhar āye ke gaye bhulān,
bālā pan toh khel men khoyo, taruna men abhimān gumān —
bridhh bhaye tan kānpan lāge, sir dhuni dhuni manuwān pachhtān,
kahahin kabir suno bhai sādho, jamrājā ke hāth bikān —
O brother! When will you do devotion? Your life is going in vain. When you were in the mother’s womb, you promised God your devotion; when you came out you forget your promise. You lost your childhood in playing, and youth in pride and egotism. Now in old age your body is trembling and, beating your head, you are full of regrets. Kabir says: “O brother sadhu, listen to me! These souls are sold in the hands of Yam Raj.”
bhajan kar bītī jāt gharī – chorus
jag men āyā hawā jab lāgi, māyā amal karī,
dūdh piye muskāt god men, kilkil kathin karī —
khāt piyat aindāt gali men, khojat dag dagarī,
jwān bhaye tarunī sang māte, ab kahu kaise karī —
briddh bhaye tan kānpan lāge, thar thar dagmag hī,
kahain kabīr suno bhāī sādho, birthā janam gaī —
Do your worship now, as time is ebbing away.
You came into the world and quickly got influenced by it. Maya deluded you. At your mother’s bosom you sucked milk and were happy, and you exercised your voice. You grew and ate and drank heartily, and wasted your time roaming from street to street. You also became intoxicated with your youth. Tell me, what will you accomplish? As old age crept up on you, your body began to tremble uncontrollably. So Kabir laments, O brothers, you have wasted your life.
bhajan kar jagmen jīvan sār – chorus
nar dehiyā kā garb na kariye, jar bar hove chhin men chhār,
pāncho mār pachīso bas kar, jamrājā kī chot sambhār –
nadiyā gahirī nāw purānī, bin Satguru kaise utare pār,
kahahin kabīr Satguru ke bhajan kar, bhowsāgar se utaro pār –
O man! Do devotion because, in the world, devotion is the essence of life. Do not be proud of your beautiful body; it will turn into ashes in a moment. Kill the five (passions) and control the twenty-five (components of life), and protect yourself from the assault of Yam Raj. The river of the world (of passions) is deep and your boat (body) is old; without Satguru (the boatman) how will you cross this river? Kabir says to do devotion to God, and cross the worldly ocean of re-incarnation.
(Five passions: lust, anger, attachment, greed and ego. Twenty five parts of our being: five gross elements, five subtle elements, five sense organs, five organs of action, mind, intellect, consciousness, ego and soul.)
bhajan men hot ānand ānand;
barsat shabda amī ke bādal, bhījat hai koi sant – chorus
rom rom amī antar bhīnjai, pāras parsat anga,
gaho nij nām bhās tan nāhin, sāheb hai tere sanga —
agra bās jahān tattva kī nadiyā, māno athārahh ganga,
kari asnān magan ho baithe, chadhat shabda ko ranga —
swāsā sār racho mere sāheb, jahān na māyā mohanga,
kahai kabīr suno bhāī sādho, japahu sohanga sohanga —
There is great joy in doing devotion. The clouds of nectar shower nectar like words; there is a rare saint who truly enjoys it. The nectar enters every pore of the body, and transmutes it just as the touchstone transmutes iron to gold. Be absorbed in the name of God, and rise above body awareness. Realize that God is with you. There is an intoxicating fragrance and that Divine River of nectar flows like eighteen Ganges. After bathing in that River, one becomes absorbed in it, and becomes coloured with the colour of the Word. There is the essence of breath created by God, and there is no Maya (delusion) and no attachments. Kabir says,”Listen, Oh Brother Sadhus”! Recite Soham Soham – I am That”
bhajo re bhaiyā rām govind hari – chorus
jap tap sādhan kachhu na lāgat, kharchat nahīn gatharī —
santat sampat sukh ke kāran, jāso bhūl parī —
kahat kabīr rām na jā mukh, tā mukh dhūl bharī —
My dear brother, keep on singing the names Rām, Govind and Hari. You do not have to exert yourself in doing prayers, austerities and disciplines. You do not even have to spend a cent. But in your desire for children, wealth and happiness you have forgotten God. Kabir says that if God is not on your lips, then consider that your mouth is full of dust.
bhajo re man satguru kā tum nām – chorus
nām pratāp atal jab jag men, sab vidhi mangal dhām,
nahīn kabahū āp samān mahā prabhu, lāgā rahūn nisi yām —
nām ratan jin jag men kīnhā, we āye vishrām,
nām ashank sakal sukh dāyak, banihain pūran kām —
O Dear Mind! Sing the name of Satguru (God).
When the glory of His Name abounds in the world, in every way this world becomes a happy dwelling place. O God! There was never a Great Lord like you; I will remain devoted to you night and day. Whoever recited Your Name obtained the blissful state in this world. Your Name removes all doubts, and bestows immense happiness, and all of life’s efforts become fruitful.
bhaju man rām umari rahi thodī – chorus
chari jane mili len ko āye, liye kāth kī ghodī,
jori lakadiyā phūnk as dīnhon, dehh jarai jaise horī —
sīs mahal ke das darwāje, ān kāl ne gherī,
āgar todī bāgar todī, nikse prān khupadiyā phodī —
chhātī pakari ke mātā rowai, bahiyān pakari ke bhāī,
lat chhitkāye tiriyā rowai, chhūtat hai mor hans kī jodī —
guru gyān kā sumiran kar le, bāndh gānth tū podhī,
kahat kabīr suno bhāī sādho, jin jodī tin todī —
O mind, you do not have long to live, so bring God into your heart. Shortly, four pallbearers will come to take you away on a wooden bier. They will make a wooden pyre and burn you as the bonfire of Holi. Your body of ten doors is in the clutches of death. It will demolish you and your life will be gone. Your mother will pull her hair and weep, while your brother grasps your arm and weeps. Your wife will pull at her hair wailing that her life’s soul mate is leaving her. Now you must pay heed to the guru’s wisdom, and tie it firmly in your heart. Kabir says, listen to me dear sadhus. He, who connects with God, breaks his bondage.
bhakti se prabhu tumhārī, jo muhh chhipā rahā hai,
apne kiye ke phal ko, āpī wo pā rahā hai,
āpī wo pā rahā hai, sankat utha rahā hai,
harek tare se roro, ānsu bahā rahā hai – chorus
ātehī mā ke garbh men, jaisa kī dukh sahā hai,
waisā bayān mujh se, jātā nahīn kahā hai,
pairon ke bīch shir kiye, ultā tangā rahā hai,
bilkul najīk nark kā, nālā jahān bahā hai —
jatharagni kī garmī, jo kuchh sunā rahā hai,
dāwā agni ko shital, us se batā rahā hai,
us se batā rahā hai, phir bhi toh jā rahā hai,
padne ko usī āphat men, ānsū bahā rahā hai —
janmā toh bālpan men, balhīn ho āyā hai,
har bāt men takne lagā, muhh mā kā parāyā hai,
kuchh kahh nahīn saktā thā, bhūkhā ki aghāyā hai,
rone ke siwā owr na, hikmat koī pāyā hai —
hokar jawān ab toh, dowlat kamā rahā hai,
apnī pravīntāī, sab ko dikhā rahā hai,
sab ko dikhā rahā hai, bāte banā rahā hai,
nārī ke prem men phans, ānsū bahā rahā hai —
wahh chār din kī chāndnī, rahhkar chalī gaī,
jwānī ke bād dekhiye, kaisī dashā bhaī,
shaktī jo ghat gaī, toh phir āī nahīn naī,
karne lage chalne men, hansī dekh ke kaī —
ākar budhāpā gher liyā, shir hilā rahā hai,
lakdī pakad ke āgū, pag ko uthā rahā hai,
pag ko uthā rahā hai, tan thartharā rahā hai,
agle dino ko yād kar, ānsu bahā rahā hai —
ab toh padī hain āy, bīch dhār men naiyā,
tum bin dayāl owr, kown pār karaiyā,
vāyū bahai vishai kī, prabal hāi re daiyā,
trishnā tarang mohh, jāl bhanwar dubaiyā —
ghabrā ke chane nāth, wo nākon chabārahā hai,
marne ke dar se apne, jī ko bachā rahā hai,
jī ko bachā rahā hai, hā hā machā rahā hai,
yam ke charitra sun ke, ānsū bahā rahā hai —
saheb kabīr dhīr, bīr pīr mitāwo,
nij dās dharm das ko, vishwās badhāwo,
mastak pai hāth dhar ke, satnām sunāwo,
yahh janm maran ādhi, vyādhi phand nashāwo —
chowrāsī ke chakkar men, phir phir ke ā rahā hai,
bhowsindhu kī dhār men, gote lagā rahā hai,
gote lagā rahā hai, mastak jhukā rahā hai,
charno men ab tumhāre, ānsū bahā rahā hai —
If you turn away from devotion to God then you will reap the fruit of your own actions. You get what you have sown by yourself. You endure misery. In every conceivable way you will shed tears. As you entered your mother’s womb you began to suffer. You are not able to speak of it. You were up side down with your head between your feet. It was as if the stream of hell was flowing. The heat of the fire of the womb that you are talking about, felt more intense than the heat of a forest fire. You are shedding tears as you talk of it, yet you are plunging back into the cycle of birth and death. At birth you were a weakling, and as you grew you looked at your mother’s face on all occasions, and realized it was a strange face. You could not speak a word whether you were hungry or full. Other than crying you had no other skill. Then you became an adult and started to earn wealth. You displayed your cleverness to everyone. While showing off, you were full of talk. Then you fell in love with a lady, and you continued to shed tears. Your shining youth lasted only a short while, then faded away. See how miserable your condition has become after youth was gone. Your strength waned not to return. Others laughed seeing your gait of old age. As old age crept on, your head began to shake. You had to use a cane to make a forward step. As you walked your body was shaking. You then remembered your former days and shed tears. Now your boat is in the worldly stream. Without God, the compassionate, who else can take you across the ocean. The powerful storm of passions had afflicted you. Waves of desires and attachment trapped you and drowned you in the whirlpool. Old age has confused me and tormented me very much. Because of the fear of death, you are trying to protect your life. But in protecting your life you are creating a turmoil. Learning of the nature of Yama, you shed tears. O Kabir, you are master, patient and brave. Please remove my suffering. Dharam Das is your servant so please increase his faith. Place your hand on his forehead and let him hear Satnām. Please remove the trap of mental and physical sufferring and birth and death. Over and over you have come into the cycle of 8.4 million birth. You are plunged in the strong current of the worldly ocean.
Drowning in the worldly ocean, you are bowing your head. At your feet he is shedding tear.
bhav se tārak tumhī, jan udhārak tumhī
sant pyāre, sadguru dīnbandhu hamāre – chorus
āp bin hai na koī sahārā, jag men dekhā o samjhā bichārā,
mitra sut dār hai swārth ke yār hain, bhav ke dhāre,
nitya dūbte dūbāte hain sāre —
kām krodh ādi se main grasā hūn, bhog ke mohh men mai phasā hūn,
isse lāchār hūn, dubtā dhār hūn, kar kināre,
apne charno kā dīje sahāre —
hai sahāyak jagat ke jo mere, dūr karte hain charno se tere,
gyān ke sindhu tū dīn ke bandhu tu, dukh hāre,
bhakshko se hame le ubāre —
gyān vairāgya se hīn hūn main, chāhe agyān se dīn hūn main,
shakti do, bhakti do, pad anurakti do, nij udhāre,
moksha abhilāshā ho prān pyāre —
O my Satguru! You are the Deliverer from this worldly ocean; You are the Redeemer of mankind. You are the Beloved of the saints and the Friend of the poor. I have considered, seen and understood that in this world, besides You, no one else is of help. Friend, son and wife love for their selfish motives. They invariably drowned and also drown others in this worldly stream. I am bound by lust, anger, etc., and am entangled in the enjoyment of worldly attachments. I am thus helpless and am drowning in this stream, please take me ashore, by giving me refuge at your feet. To me, You are the protector of the world and You remove the sufferings by the grace of your
refuge. You are the Ocean of Knowledge, You are the Friend of the poor and the Remover of sufferings; please release me from the evils devouring me. I am devoid of knowledge and renunciation. I am poor because of lack of knowledge. Please bestow upon me power, devotion and love for your feet, and redeem me from this world, O Beloved of my life! I deeply desire liberation.
Sākhī: bhakt prem aru sant hit, pragat manuj tan dhār
sukrit nij jan lārane, kari līlā bistār
bhaye pragat kripālā, dīn dayālā, santan ke hitakārī,
kāshī pagu dhāre, tāl manjhāre, lahar sindhu adhikārī —
shuchī rūp banāye, madan lajāye, mohe nar aru nārī,
gowr sharīrā mati ke dhīrā vihansat līlā dhārī —
purain dal sohe, jan man mohe, phūle kamal anūpā,
tahān āsan lāye, darsh dikhāye, hansan ke jo bhūpā —
julahā tihi thāmā, nīrū nāmā, āyo saha liye nārī,
jal trishā bujhāī, pīwan āī, sundarī piyā kī pyārī —
sār men sisu pāī, god uthāī, lāī pati ke pāsā,
dekhi risānā, do agyānā, bhayo krodh kī dāsā —
jahawān te lāī, dharū tahān jāī, bālak kāko āhī,
suni kānpī nārī, prīti jo bhārī, chhoran chāhat nāhī —
jab bahut risāwā, māran dhāwā, julahā mati ko hīnā,
bhaī nabh te bānī, acharaj mānī, suni ke bhow ati dīnā —
kahī kathā bujhāī, purbal jāī, brāhman nar aru nārī,
kachhū karnī chhutī, jamre lūtī, julāhā ghar tan dhārī —
tohī tāran kājā, mānush sājā, līnhā yahh main bhāī,
lai chalū ghar apane, soch na sapane, man men kachhū suhāī —
tab āgyā dīnhīn, sang men līnhī, nārī chit harshāī,
prabhu kāshī āye, dhām suhāye, sukrit mahimā gāī —
(Sakhi: For the sake of love, devotion and the saints, and the spiritual benefit of everyone, the Lord came into the world in this miraculous way).
The Compassionate One, saviour of the meek, lover of the saints, descended unto the Lahartara pond, blessing the city of Kashi by his advent. As a baby – small and sublime, so winsome – he charmed man and woman alike. He alighted on the lotus blossom. The petals of the lotus formed a cradle for his weightless body, and there he rested in majestic splendor.
There came Niru and his wife Nima. Overcome by thirst on approaching the lake, Nima sought her husband’s permission to fetch some water.
She was astonished by the sight of the baby on the flower and, carried away by unusual motherly instincts, took the infant to her bosom and returned to her husband. Niru, ignorant of the reality, became angry and bade her to replace the baby where she found him, as she did not know to whom that infant belonged. Nima trembled as she listened to her husband, but she was so captured by love for the baby that she did not want to leave him. She became confused as Niru grew in anger and threatened to hit her, and she did not know what to do. Then, they heard a voice from above (akash vani) and became astonished and absolutely silent. The voice related their past lives and the present situation to them both. The child has come to liberate them, and for the spiritual upliftment and salvation of mankind. He is the Lord incarnate and they were instructed to take him home. Niru consented to Nima’s boundless joy, and so the Lord Supreme blessed the home of Niru
and Nima. His presence also blessed the city of Kashi and the world. So sang the poet Sukritdasji on the greatness of the Lord’s appearance in this world.
bho kabīr dayā ke sāgar, mukti dātā jagat ko —
hāth jor mai vinai karatā, pūran kām ho bhakt ko,
yaha kathin jag janjāl dekhi, hamār ur ati dolatā,
āp ke sharne kharā hūn, rām rūp kahi bolatā —
Oh Kabir! You are the ocean of mercy and the giver of salvation to the world. I pray to you with folded hands. Please fulfill the desire of your devotee. I see severe sufferings in the world, and my heart has become restless. I am standing in your presence and beseeching you to grant me liberation.
bhow dūbat pār utāro, gahi hāth nāth mohi taro,
karunā nidhān hitkārī, main āyo sharan tumhārī – chorus
yadyapi main ati aghkarmi, nahin mosam kou adharmī,
yadyapi tumhāri prabhutāī, kuchh nyūn na det dikhaī,
gāwat hai gun shruti sārī, main āyo sharan tumhārī —
sab log kutumb hain mere, nij swārath ko bahutere,
yamrāj pakad lai jāwe, tab kām koī nahin āwe,
yahh bāt hridai men bichārī, main āyo sharan tumhārī —
kari kripā kubodh vināsho, satgyān hridai men prakāsho,
bhram sanshai shok ghanero, sab dūr karo prabhu mero,
nij dās jāni adhikārī, main āyo sharan tumhārī —
kahe dharmdās karjorī, itnī bintī prabhu morī,
jan jāni anugrahh kīje, guru bhakti dān mohi dīje,
tan man dhan charanan bārī, main āyo sharan tumhārī —
O Master! I am drowning in the worldly ocean. Please take my hand and rescue me. You are the fountain of goodness and compassion, so I have come to your refuge. Although I am full of evil deeds, I do not see anyone worse than me. Yet I do not see any deficiency in your mastership. All the scriptures sing of your glory, so I have come to your refuge. I have many relatives but they are occupied with their own lives. When death grabs me to take me away, not one of them will help me. Considering this deep in my heart, I decided to come to your refuge. Please shower your grace on me, and remove my ignorance. Enlighten me with eternal knowledge. I have been greatly troubled by doubt, cares and grief. O Lord, cast them away from me. I know that I am your servant, so I have come to your refuge. Dharam Das, with clasped hands, makes this request: give me this boon that I will have your devotion to guru. I surrender my body, mind and wealth at your feet, and I have come to your refuge.
bhūlā-log kahain ghar merā.
jā gharavā mahh bhūlā dolai, so ghar nahīn terā – chorus
hāthī ghorā bail vāhano, sangrah kiyo ghanerā,
vastī mahh se diyo khaderā, jangal kiyo baserā —
gānthi bāndhi kharach nahīn pathyo, bahuri kiyo nahi pherā,
bībī bāhar haram mahal men, bīch miyān kā derā —
now man sūt arujhi nahin surjhai, janam janam arujherā,
kahahin kabīr sunahu ho santo, pad kā karahu niberā —
The ignorant people say that their houses are theirs. But you dwell in the house that is not yours. You have collected elephants, horses, bullocks and other conveyances, But you will be driven out of the village, and will have to live in the forest (death). No one can send the expenses for maintenance of the departed, and none of them will return. If a man sends his wife away from his house, and keeps a mistress instead, and has divided affections, then he will not be happy. Nine maunds of thread, if tangled, are difficult to untangle, and you are similarly entangled for many births. Kabir says: “Listen to me, O saints! Please contemplate on this teaching.”
bin satsang kumati nahi chhute – chorus
chahe jāwo mathurā, chahe jāwo kāshī, antar ghat kā dāg na chhūte —
chahe parho pothī, chahe parho gītā, bin guru gyān bharam nahi tūte —
chahe pujo devī, chahe pūjo devā, jartā bhāw kabahu nahi chhūte
kahahin kabīr suno bhai sadho, bina vivek māyā nit lūte —
Without satsang evil thinking will not leave you.
Whether you go to the holy cities of Mathura or Kashi,
The stain of sin in your heart will not be washed away;
Whether you read scriptures or the Gita,
Without the knowledge imparted by the guru, doubts will be with you.
Whether you worship goddesses or gods,
The inertia of your ignorance will not leave you.
Kabir says listen, O brother devotee!
Without spiritual discernment (discrimination) Maya will always plunder you.
bintī ek rām suni thorī; ab nā bachai rākhi pati morī – chorus
jaise mandalā tumahi bajāwā, taise nāchat mein dukh pāwā —
je masī lāgī sabai chhudāo ab, mohī jini bahu rūpak chhāo —
kahain kabīr merī nāch uthāo, tumhāre charan kamal dikhlāo —
O Lord! Please listen to my little prayer. Do not keep me away from you, and please protect my honour. According to the drumbeat you played in the world, I danced to its tune and suffered. Please remove all the black stains (evils) from me, and do not make me attain various forms (rebirths). Kabir says: “O God! Remove my wandering and dancing from this world, and take me to the shelter of your lotus feet.”
binu satguru nar phirat bhulānā – chorus
ik keharī sut lāī gaderiyā, pāl pos ke kiyo sayānā,
rahat achet phirat ajayan sang, apanā hāl kachhu nahin jānā —
ik keharī sut āyā jangal se, tāhī dekhī vahh bahut derānā,
pakarī bhed tāne samujhāyo, apnī dashā dekhī musukānā —
mirgā nābhī base kasturī, khojat mudh phire chougānā,
vyākul hoi manahī man soche, yahh sugandh kahān se ānā —
guru pratāp nij rup dikhāyo, so ānand nahīn jāt bakhānā,
kahahin kabīr suno bhai sādho, ulatī ke āp men āp samānā —
Without Satguru man will wander in the world in ignorance.
Once a shepherd brought a lion cub and nurtured it amongst his sheep. The cub was not aware of its form and played with the sheep. Later, another lion came from the jungle and seeing him, the cub became very afraid. But the lion captured the cub and explained his form to him. Becoming aware of himself, the cub became happy. The musk is in the navel of the musk deer, but she ignorantly searches for it in the jungle. She becomes impatient and wonders from where the fragrance is coming. With dignity the guru reveals your true form, and you become indescribably blissful. Kabir says: “O brother sadhu, listen to me! He who is realized will turn from the trap of the
world and merge into his real Self.”
bole kāyā men suganawā banke laharī – chorus
pānch tatwa ke pinjarā wāke, tāmen suganā bole,
kabhī kabhī mastī men āke, dil ke jowhar khole,
dole sandhyā owr bihanawā —
pānch tatwa ke pinjarā wāke, tāmen das darwājā,
madya sabhā men lagāke āsan, baithe ban ke rājā,
jhūle prem ke jhulanawā —
apnī sewā ke khātir men, rākhī now patrānī,
sab rānin se bāt karat hai, āpe bhare hunkārī,
māne unhūn ke kahanawā —
kahain kabīr jā din suganā, pinjare se ud jaihain,
yamrājā ke hāth men padkar, asuwan se mukh dhoi hain,
roke padi hain mout jakhanawā —
The parrot (soul) sings happily in the body.
This parrot has a cage of five elements and he sings in it.
Sometimes, being intoxicated, he discloses the treasures of his heart, singing morning and evening.
His cage of five elements consists of ten doors.
He sits in the center of the meeting like a king and swings in the swing of love. He kept nine queens for His own service.
He converses with them, but he himself acknowledges the conversation.
Kabir says that when this bird flies from this cage and falls in the hands of death, he will cry with over-flowing tears.
Cchādar ho gai bahut purānī
ab to soch samujh abhimānī – chorus
ajab julāhe chādar bīnī, sut karam ko tānī;
surati nirati ko bharanā dīnī, tab sabke manmānī —
maile dāg pade pāpan ke, vishayan men lapatānī,
gyān ko sabun lāi na dhoyo, satsangati ke pānī —
bhai kharāb ab gai sārī, lobh mohh men sānī,
aisahī odhat umar gamāī, bhali buri nahī jānī —
sankā mānī jānu jiy apane, hai yahh vastu birānī,
kahain kabīr yehi rākhu jatan se, nahī phir hāth men ānī —
The fabric became very old, O proud soul! Think about it.
The Almighty has woven this fabric with the thread of actions.
He used surati and nirati (constant meditation) as the shuttle to weave it, and everyone liked it. Now, there are dark stains of sins on the fabric, because of indulgence in the objects of sense gratification. You have not washed it with the soap of knowledge, in the water of the company of saints. That is why it has become stained. All its dignity has gone, and it has become dirty with greed and attachment. Wearing it in this manner, you have lost your entire life; you did not understand what is good and what is bad. Do not have doubt about it; this is not your own, but it is given to you for a short time. Kabir says to take care of the fabric with great effort, because you will not get this opportunity again and again.
chādar jhīnī ho jhīnī, ye to sadā rām rang bhīnī chadariyā – chorus
asht kamal dal charkhā chāle, pānch tattwa gun tīnī,
karm kī pūnī kātan baithī, kukurī surti mahīnī —
swās ke tār sambhāl ke kāto, now man prākriti pravīnī,
sole sūt jugati se jag kī, rachnā rachi navīnī —
ingalā pingalā tānā kīno, sukhman bharnī dīnī,
now das mās bunan ko lāge, thonk thonk kar bīnī —
lai chādar sur nar muni odhī, odhi ke mailī kīnī,
sāheb kabīr ne jugatī se odhī, jyon kī tyon dhar dīnī —
The sheet is very delicate. It is coloured with the colour of God.
The spinning wheel, consisting of eight lotuses, five gross elements and three qualities (gunas), keeps on moving. It weaves the thread of karmas into a very delicate fabric. Using the yarn of the breath, it carefully spins the nine fold nature marvelously. Using that thread with great care, it made this beautiful new creation in the world. It used the warp of Ingala and Pingala and the shuttle of the Sushumna. It took nine months and ten days to weave this sheet with great care. Deities, munis (saints) and people wore this sheet and defiled it. Kabir Saheb wore it carefully and left it as clean as it originally was.
chadariyā jhīnī re jhīnī, rām nām ras bhīnī – chorus
ast kamal kā charkhā banāyā, pānch tatwa kī pūnī,
naw das mās bunan ko lāge, mūrakh mailī kīnī —
jab morī chādar ban ghar āī, rangarej ko dīnī,
aisā rang rangā rangrej ne, lālo lāl kar dīnī —
chādar odh sankā mat kariye, ye do din tumko dīnī,
mūrakh log bhed nahīn jāne, din din mailī kīnī —
dhruv prahalād sudāmā ne odhī, shukdev ne nirmal kīnī,
dās kabīr ne aisī odhī, jyon kī tyon dhari dīnī —
The fabric is subtle, very subtle, indeed; it is woven with the essence of God’s name; The eight lotuses (chakras) made the spinning wheel which spun the five elements to make the fabric. It took nine months (ten lunar months) for its weaving, and foolish people defiled it. Once the fabric was made and brought home, it was given to the dyer (guru) for colouring. The dyer coloured it with such skill that it became brilliantly red (purified). As you wear this fabric, do not have doubts; it is a gift to you for two days only; Foolish people do not know the secret of this fabric, and day after day they pollute it. Dhruv, Prahalad, Sudama and Shukdev wore this fabric and purified it. The servant Kabir wore it in such a way, that he returned it in the condition in which he received it.
chalī jā rahi hai umar dhīre dhīre,
subaha shām owr dopahar dhīre dhīre – chorus
larakpan bhī bītā jawānī bhī bītī,
budhāpe kā hogā asar dhīre dhīre —
shithil ang sāre hī honge tumhāre,
terī mand hogī nazar dhīre dhīre —
ye hāth pānw men bal na rahegā,
jhukegī tumhārī kamar dhīre dhīre —
jo āyā yahān use jānā paregā,
nahīn ismen koī kasar dhīre dhīre —
burāi ko kavindra kar dūr dil se,
tabhi hogī prabhu kī mehar dhīre dhīre —
Your age is slowly, slowly slipping away from you,
Morning, evening and midday it is slowly, slowly slipping away.
Your childhood has passed and so has your youth,
And slowly, slowly old age will have its effect on you.
All your extremities will become weak,
And slowly, slowly your vision will diminish.
These arms and legs will lose their strength,
And slowly, slowly your waist will become bent.
Whoever has come into the world will also have to depart,
And slowly, slowly there is no doubt in this.
O Kavindra! Get rid of the evil from your heart,
Only then will God slowly, slowly shower His mercy on you.
chalan chalan sabko kahat hai;
nā jāno baikunth kahān hai – chorus
jojan ek pramiti nahīn jānai, batni hī baikunth bakhānai,
jab lag hai baikunth kī āsā, tab lag nahīn hari charan nivāsā —
kahain sune kaise patiāiye, jab lag tahān āp nahīn jāiye,
kahain kabīr yahu kahiye kahi, sādh sangati baikunthahī āhi —
Everyone is talking about going to heaven, but no one knows where heaven is. He, who knows next to nothing about the path, goes about describing heaven. As long as you have desire for that heaven, you will not be able to dwell at God’s feet. How will you believe that you have reached there with only talking and listening? You will not, unless you go there (to heaven). Kabir says: “To whom can I tell that heaven is realized in the company of saints.”
charan chhādi prabhu jāwun kahān, more owr na koī,
jag men āpan koi nahīn, dekhā sab tohī – chorus
māt pitā hit bandhu tum, kāso dukh roī,
sab kuchh tumhare hāth hai, tumhare mukh johī —
gun toh more hai nahīn, owgun bahute hoī,
ot laī tum nām kī, rākho pati soī —
satguru tum chhīnhe binā, mati buddhi sab khoī,
sab jīwan ke ek tum, dūjā nahin koī —
main garjī arjī karown, marjī jas hoī,
araj bipati likhown āpani, rākhown nahin goī —
dharamdās sat sāhebī, ghat ghatahin samoī
sabeb kabīr satguru mile, āwāgawan na hoī—
O God, if I leave the refuge at your feet, where else can I go? There is no one else for me. No one in the world is one’s own, and you have seen this. You are my father, mother, friend and all relatives. To whom can I cry and relate my suffering? Everything is in your hands, so I look only to you. I do not have noble qualities. Instead, I have many negative ones. But I have taken refuge in your name, Please now protect me. Because I have not known you, Satguru, I have forfeited my good intellect. You are the only one for all living beings. There is no one else. I am the needy one and earnestly beseech you. Please do for me according to your will. In my request I will note down all my sufferings. I will not omit anything. Dharam Das affirms that your mastership is eternal, and you dwell in every heart. Now that I have found you, Satguru Kabir, I have become free from the cycle of birth and death.
chet karo chet karo chet karo jī, gurujī kī sangat men chet karo jī – chorus
māyā ko dekhi dekhi phūl rahe ho, antim ko chhor chhor bhūl rahe ho,
māyā kī mastī ko tyāg karo jī —
chhin bhar kī chāndinī andherī hai rāt, kām krodh moha dānku bhetāt,
lūt phāns lewe samhār karo jī —
buddhi vinashkārī madya mās tyāg, chorī vyabhichārī se mukh mor bhāg,
chāho yadi kalyān toh raham karo jī —
shīl kshamā gyān dhyān bhakti ko dhār, prem dās bhownidhi se jaldī ho pār,
guruvar kabīr nām jāp karo jī —
Oh Friend! Become realized, become truly realized.
In the company of the Guru become truly realized.
Seeing the illusions of the world and material gains, you have become proud. You have forsaken the thought of what lies at the end of your life’s journey, and you are forgetting your duty. Renounce your intoxication with the illusions of the material world. The moonlight is only momentary, and the night becomes very dark. Lust, anger, greed, and attachment are the plunderers you face. They put a noose around your neck and plunder you. Please be careful. Give up intoxicating drinks and flesh that destroy your subtle spiritual intellect. Stay far away from stealing and from adulterous company. If you wish your spiritual welfare then have compassion in your heart. Develop good character, forgiveness, knowledge, meditation and devotion in your heart. O Premdas! Please quickly transport yourself across this world of re-births, by reciting the name of Guru Kabir.
chhād de man bowrā dagāmag, chhād de man bowrā – chorus
ghar se nikālī satī hon ko, dekhan ko jag dowrā,
ab toh jare mare bani āwe, līnho hāth sindhorā —
hoi nishank magan ho nāche, lobh moha bhram chhode,
shurā kāhh maran ko darpai, satī na nishchai tode —
agnī jare so satī na kahiye, ran jūjhhe nahin shūrā,
brahm agnī men tan man jāre, so pāwe pad pūrā —
lok lāj kul kī maryādā, ihai gale kī phānsī,
āge ho pāchhe pag dewe, hot jagat men hānsī —
yah sansār sakal jag mailā, nām japai so ūnchā,
kahain kabīr nar bhakti na chhode, girat padat chadhe unchā —
O Foolish Mind! Give up your incessant wavering.
Once a sati leaves her home to burn, people will rush to see her. Now she must burn and die, as she has taken the sindhora in her hand. Be free of doubts and dance with absorption in love. Give up greed, attachments and doubts. Why should a brave person fear to die? A sati does not give up her determination. She who fears the fire cannot be called a sati, and he who runs away from the battlefield cannot be called brave. He who burns, body and mind, in the fire of God, obtains the perfect abode. The honours of the world and traditions of caste and clan are like a noose around the neck. He who advances and then retreats, becomes a laughing stock to the world. This world is full of evil everywhere. He who recites the name of God is pure. Kabir says that man should not give up devotion. Even if he stumbles he must strive to reach the highest goal.
chorī prabhu ke kar ke chchipāwoge kis tare,
apnī sachchāī is ko dikhāwoge kis tare – chorus
har ek jag men hardam rahatā hai wo hājir,
us se ye andhādhundh chalāwoge kis tare —
duniyā kī donon ānkh men toh dhūl dālte,
ānkhen hazār us kī bachāwoge kis tare —
jo kuchch kiyā hai tum ne pāp jān būjhh ke,
aprādh us ke māph karāwoge kis tare —
gyānī jo hai trikāl kā ghat ghat kī jāntā,
bāten asatya us se banāwoge kis tare —
jab tak nahīn karoge tum kahanā kabīr kā,
tab tak dukhon se pind chhurāwoge kis tare —
Having stolen, how will you hide your theft from God?
How will you reveal to Him your truthfulness?
He is present always in every place,
How will you hide your evil deeds from Him?
You throw sand in the eyes of the world,
He has thousands of eyes. How will you hide from Him?
Whatever sins you have willfully and knowingly committed,
How will you obtain forgiveness for your guilt?
He who knows the past, present and future, knows what’s in every heart,
How will you be able to tell lies to Him?
As long as you do not practice the instructions of Kabir,
So long you would not be able remove the suffering of your body?
chunarī kahe na rangāye gori pānch rang ma – ch.
ī chunarī tohe satguru dīnhā, pahir odh kar mailī kīnhā,
jaibo kā pahir gori piya sang mā, chunarī kahe na —
jab piya aihain len gawanawa,
ekow na chahihain tore ancharan ma, chunarī kahe na —
kahat kabīr suno bhāī sādho, gyān dhyān kā sābun lāwo,
dāg chhuti hain ancharan kā, chunarī kahe na —
O beautiful lady, why did you not dye your fabric (body) in the five colours?
Satguru himself gave you that fabric. You adorned yourself in it and soiled it. O beautiful lady, what will you now wear to go to your beloved. Why have you soiled it? When your beloved comes to take you to his home, not one of your companions will accompany you. Why have you soiled your fabric? Kabir says, “Listen to me, brothers. Take the soap of knowledge and meditation to wash it, or else the stains of your fabrics will not vanish. Why have you soiled your fabric?
chunariyā pachrang, mohi nā sohaī – chorus
pānch tatt kī banī hai chunariyā, nām binā rang phīko dikhāī,
yahh chunarī more maike se āī, apane guru se liyo badlāī —
chunarī pahirī dhani gai hai bajarwā, kāl nigodā liyo pachhwāī,
kahahin kabīr suno bhai sādho, ko more āvai ko more jāī —
I do not like the chunari (body) coloured with five desires.
The chunari is made of five elements, but it does not look good without the colour of God’s Name. I got this chunari from my mother’s home, and then my guru changed its colour. The lady (soul) who wore this chunari came to the market (world), and the wicked Kal pursued it. Kabir says: “O brother sadhu, listen to me! My disciple will not come and go, his cycle of birth and death will be removed.”
Ddagariyā bānkī banī
dagariyā bānkī banī,
koī chalahu nā jāne gavār – chorus
ek dagar gayo param dhām ko, dujo gayo jam ke dwār,
yahh sansār kathin bhavsāgar, koī na pāve pār —
sādhu sādhu sab pār utarī gaye, pāpī dūbe majhdhār,
kahahin kabīr suno bhaī sādho, utar gaye guru ke lāl —
The path is very beautiful, but ignorant people do not know how to walk.
One path goes to the Immortal Abode, and another to the door of hell.
This world is like an ocean with a tempest. How can one cross it?
All saints cross the worldly ocean, and sinful people drown in the middle.
Kabir says: “O brother sadhu, listen to me! If you are dear to the guru, you will cross the worldly ocean.”
dagmag chhādi de man bowrā – chorus
ab toh jare bare bani āwai, līnhā hāth sindhora —
hoi nihhshank magan hoi nācho, lobh mohh bhram chhāndo,
shūrā kahā maran te darpai, satī na sanchai bhāndo —
lok lāj kul kī maryādā, yahai gale kī phānsī,
āge chali ke pīchhe lowte, hoihain jag men hānsī —
yahh sansār sakal hai mailā, rām gahe te sūchā,
kahain kabīr rām nahin chhādo, girat parat chadhi ūnchā —
O foolish mind, give up your wavering. If you were a satī, and have
taken the sindoor box in your hand, you were committed to burning
yourself. Give up your fear, greed, attachments, and doubts and be happy. The hero is not afraid of death, and the sati does not loiter around.
To be hesitant because of caste and tradition is a noose around your neck. If you commit yourself and then pull back, you will become a laughing stock. This world is full of evils, but if you hold on to God then you are sensible. Kabir says do not give up God. Even if you stumble now and then, you will still go higher.
dar lāgai ow hānsī āwai, ajab jamānā āyā re – chorus
dhan dowlat lai māl khajānā, vaishyā nāch nachāyā re,
mutthī bhar ann sādhu koi mānge, kahai lāj nahīn āyā re —
kathā hot tahān shrotā sowai, vaktā mūd pachāyā re,
hoi jahān kahīn swāng tamāshā, tanik na nīnd satāyā re —
bhāng tambākhu sulphā gānjā, sukha khūb udāya re,
guru charnāmrit le na dhārai, madhuā chākhan āyā re —
ultī chalan chalī duniyā kī, tāte jīy ghabrāyā re,
kahat kabīr suno bhāī sādho, phir pīchhe pachhtāyā re —
There is both fear and amusement to note the strange times that have dawned on us. Because of money, wealth and possessions, the businessman is made to dance to their tune. And if a sadhu begs for a handful of grain, he insults him by questioning if he is not ashamed to beg. Where there is religious discourse the listener falls asleep, and the speaker is wasting his knowledge on them. But wherever there is mimicry and entertaining show, they will forego sleep all night. And they spend their time enjoying pleasures. They do not accept the nectar of the guru’s feet, but instead go to drink the intoxicating wine. The world is walking on a contrary path and so life remains confused. Kabir says, “O brother sadhu, listen to me! Such people will later be full of regrets.
darshan kī balihārī – chorus
gurujī tumhare darshan kī balihārī, pāp mitāwat bhārī —
sant swarūp gyān kī murati, kholat bharam kinwārī —
jinhen darash sukh diyo dayā kari, āwāgawan niwārī —
sukh swarup kabīr kripānidhi, puran parakh bihārī —
O Guruji! For a glimpse of you, I offer myself onto you.
I offer myself unto you for a glimpse of your being.
O Guruji! You are the remover of intolerable sins.
You have saintly attributes, and you are the embodiment of knowledge.
You open the door of doubts and reveal them to me.
To whomsoever you gave a vision of yourself by showering your mercy, you have removed their cycles of birth and death. O Kabir! You are the embodiment of bliss and compassion. You are the bestower of real
dhundh dhundh main hārā, sadguru milā na daras tumhārā –chorus
rāmeshwar jagdīsh dwārikā, badrīnāth kedārā,
kāshī mathurā owr ayodhyā, dhundhā giri giri nārā —
pūrab pashchim ūttar dakshin, bhatkā sab sansārā,
arsath tīrath men phir āyā, darash hetu bahu bārā —
jap tap vrat upwās kiye bahu sanyam niyam achārā,
bhayī na bhent nāth swapanehu men, as kahān bhāgya hamārā —
din nahīn chine, rine nahīn nidrā, byākul hai tan sārā,
ab toh dharamdās ko kījai, darshan de bhowpārā —
Oh Satguru! I have searched and searched and grown tired, but I have not found you. I have searched at Rameshwar, Jagdish, Dwarika, Badrinath and Kedara. I have searched even at Kashi, Mathura, Ayodhya, and mountain Girinar. I have searched the East, West, North and South, and have wandered over the world. I have even visited the sixty -eight places of pilgrimage, always seeking your presence. I have many times offered prayers, did austerity, made vows and fasted. I have practiced selfcontrol and disciplines. O Master! I have not met you, even in a dream. What ill fortune I have! I have not slept day or night, and my whole body is restless. Even now give your darshan (glimpse) to Dharmadas, and take him across from this world of re-incarnation.
dhobiyā jal bich marat piyāsā – chorus
jal men thādh piye nahin mūrakh, achhā jal hain khāsā,
apne ghat ke maram na jāne, karat dhubiyan ke āsā —
chhin men dhobiyā rowai dhowai, chhin men hoi udāsā,
āpai bandhe karam kī rassī, āpān gar ke phānsā —
sachā sābun lehi na murakh, hain santan ke pāsā,
dāg purānā nahin chhūtat hain, dhowat bārahh māsā —
ek rati ko jor lagāwai, chhor diye bharam āsā,
kahain kabīr suno bhāī sādho, āchhat ann upāsā —
In the midst of the water the washerman is dying of thirst,
He is foolish standing in the water and not drinking, although the water is pure and palatable. He does not know the secret of his own heart, but places his hopes on others. In a moment he is in tears while washing, and just as quickly becomes sad. He is himself binding his neck with the rope of karmas. He is foolish not to take the true soap that is with the saintly people. The stain is old and does not wash off, though he washes all year. If he accepts one particle of God’s name, he will get rid of his doubts and desires. Kabir says, brother, listen to me. Why go hungry when the food is wholesome?
dhou dhou re dhobiyā tan gudadī – chorus
kethuker gudadī kethuker pāt, gudadī dhowale kowne ghāt —
tan ker gudadī man ker pāt, gudadī dhowale Satguru ghāt —
kahain kabīr dhan gudadī ke bhāg, mili gaye Satguru, chhuti gaye dāg —
O washerman! Keep washing and washing the quilt of the body.
What constitutes the quilt and what constitutes the stone washing slab? And at which washing ghat will you wash the quilt? Make the body the quilt, and the mind the stone washing slab, and wash the quilt at the washing ghat of Satguru. Kabir says it is the great fortune of the quilt, that by meeting the Satguru it’s stains are removed.
dhubiyā jal bich marat piyāsā – chorus
jal me thādh pivai nahi mūrakh, achchhā jal hai khāsā,
apne ghat men maram nā jāne, kare dhubiyan kī āsā —
chhin men dhubiyā rovai dhovai, chhin men hovai udāsā,
āpai barai karm ki rassi, apne gareki phānsā —
sachchā sābun lehi nā mūrakh, hai santan ke pāsā,
dāg purānā chhūtat nāhi, dhovat bārah māsā —
ek ratī ko jor lagāve, chhodi diyo bhari māsā,
kahahin kabīr suno bhāī sādho, āchhat ann upāsā —
The washer man is dying of thirst although he is in the water.
He stands in the water, but foolishly does not drink, although the water is good. He does not know the secret of his own heart, and hopes that another washer man (deity) will help him. At times he weeps, and at other times he washes, and becomes sad in a moment. He, himself, makes the rope of actions that has become the noose around his own neck. The foolish washer man does not use the good soap (spiritual knowledge) which only the saints possess. The stain on the cloth is old, and will not be removed, though he washes for twelve months. Foolish people struggle hard for trifles, and neglect that which is most valuable. Kabir says: “O brother sadhu, listen to me! People remain hungry though they have food.”
dhuni suni ke manuā magan huvā – chorus
lagi samādhi rahio guru charan men, andar kā dukh dūr huvā,
sār sabd kī dorī lāgī, tā chadhi hansā pār huvā —
sunya sikhar men jhālar jhalke, jharat amī ras prem chuvā,
kahahin kabīr suno bhaī sādho, chākhi chākhi almast huvā —
Hearing the Divine Melody, the mind remained absorbed.
Obtaining samadhi, it remained devoted at the Guru’s feet, and all its mental sufferings have been removed. Grasping the rope of the divine melody, the soul has climbed to liberation. At the mountain peak of the void the decorations are resplendent. There the nectar rains, and divine love keeps flowing. Kabir says: “O brother sadhu, listen to me! Tasting this nectar over and over, the mind has become intoxicated.”
dīnan ke hitkārī, tumko lākhon pranām – chorus
dīn bandhu tum ho sukh dātā, karunā sindhū owr pitumātā,
suniye vinai hamārī —
dīn hīn nirbal hūn swāmī, vishai vasanā kā anugāmī,
āyā sharan tumhārī —
janam janam se bhatak rahā hūn, mahā ghor dukh nitya sahā hun,
kariye dukh sanghārī —
durgun durāchar kar dūri, bhar do sadāchar bhar pūrī,
sadgun ke bhandārī —
anunāi vinat karūn gurudevā, mile manohar pad raj sewā,
janam maran dukh tārī —
O Lord! You are the benefactor of the forlorn; I offer thousands of salutations to you. You are a friend to the poor and the giver of happiness. You are the ocean of mercy and you are both mother and father. Please listen to my humble prayer. O master! I am poor, destitute and powerless. I have pursued the desire for sensual enjoyment. Now I have come to your refuge. Birth after birth I have wandered aimlessly. I have always endured deep troubles. Please remove my sufferings now. Please remove my faults and every bad conduct, and fill my life completely with good conduct. You are really the storehouse of all good qualities. O Gurudeo! I am praying to you with humility. May Manohar serve as the dust of your feet? Please remove my sufferings of birth and death.
diwāne bande kown terā sāthī – chorus
jaise bande os kī motī, yown kāyā jātī,
dinā chār sāhab ko bhajle, kyā bāndhe gānthī —
jamarājā ne dut pathāyā, likh bhejā pātī,
nikal ke manuvān bāhar hove, yā kāyā mātī —
bhāī bandhu ow kutumb kabīlā, ow betā nātī,
bakhat pade koi kām nā āwe, samujh phāte chhātī —
khāle pīle kharachle bande, yahī bāt khāsī,
kahain kabīr suno bhāī sādho, Satguru kahe sāchī —
O Insane Servant! Who do you think is your friend?
O Servant! Just as the dewdrop disappears, similarly your body will
disappear. You got this life for four days, so worship the Lord. What will you tie in a knot? Yamraj sent his messenger with a summons for you.
When the mind leaves the body, the body will remain like clay.
Of your brothers, family and relatives, son and grandson,
Not one will help you when the time comes, and it will break your heart.
Be wise in eating, drinking and using wealth, as this is the proper message.
Kabir says: “O brother sadhu, listen to me! What Satguru says is really the truth.”
dulahanīn gāvahu mangalchār;
ham ghari āye how rājā rām bhartār – chorus
tan rati kari main, man rati karihun, pānchtat barātī,
rāmdev morai pahunāi āye, main joban men mātī —
sarīr sarovar bedī karihun, brahmā ved uchār;
rāmdev sangī bhānwari laihūn, dhani dhani bhāg hamār —
sur tetisu kowtig āye, muniyar sahas athyāsi,
kahain kabīr ham byāhi chale hain, purish ek avināsī —
O Brides (married ladies)! Sing the auspicious wedding song!
My Lord is coming to my house as my Husband.
I will dye my mind and body in the colour of love for Him (Lord) and the five elements of the body will be the bridal party. Lord Ram comes to me as my Husband. I will be in perfect youth to meet Him. I will prepare an altar on the bank of the pond (body) and Lord Brahma will recite the Vedas. I will walk around the altar with my Lord. I am indeed most fortunate. Three hundred and thirty three million gods and goddesses, and eighty eight thousand munis will be in attendance. Kabir says: “I got married and I am now departing with my immortal bridegroom.” (Marriage is symbolic of the soul uniting with God)
duniyā ajab diwānī, morī kahī ek na mānī,
taji pratyaksh sadguru parmeshwar, it ut phirat bhulānā —
tīrath mūrat pūjat dolai, kankad patthar pānī,
vishai vāsanā ke phande parī, mohh jāl urjhānī —
sukh ko dukh dukh ko sukh mānai, hit anhit nahin jānī,
owran ko mūrakh thaharāwat, āpe banat sayānī —
sānch kahown toh māran dhāwai, jhūthe ko patiyānī,
kahain kabīr kahān lagi varanow, adbhut khel bakhānī —
The world is strange and, indeed, appears to be insane.
They do not pay attention to anything I say.
They give up the manifest Satguru who is the Eternal Lord,
And they wander here and there in error.
They wander around worshipping places of pilgrimage and images,
And they worship rocks and stones and water.
They fall into the trap of sensual desires,
And they become entangled in the net of attachments.
That which brings happiness, they say is suffering, and which is suffering they say is happiness, And they do not know what is good or bad for their welfare. They say that others are foolish, but they themselves are knowledgeable. If I speak the truth they rush to beat me, but they believe in the lies. Kabir says, how much can I keep on teaching? The world can be said to be a very strange play.
Eek din jānā hogā zarūr
ek din jānā hogā zarūr – chorus
rām lakhan amar jo hote, rahate hāl hazūr,
we bhī jag men rahan na pāye, samujh chet nar krūr —
kumbhakaran rāwan bad yodhā, kahat hate ham shūr,
kathin kāl ne unhun khāyā, ho gaye chaknā chūr —
arjun se kshatriya nahin jag men, karn dān bharpūr,
bhīm yudhisthir pāncho pāndawā, mil gaye mātī dhūr —
pānī pawan akāsho jaihain, jaihain chandā sūr,
kahain kabīr bhajan kab kariho, thādhe kāl hazūr —
One day you definitely have to depart from this world.
If Ram and Lakshman were immortal, they would have been here today. They too did not remain in the world, O Ignorant Man! Awake and realize this. Kumbhakaran and Ravan were great warriors and were proud of their bravery. But the powerful Kal destroyed them, and they were reduced to dust. In the world, there was no warrior greater than Arjun, or a generous person like Karna. Even they and the great Bhim, Yudhisthir and the others of the five Pandavas were reduced to dust. Even water, air, space, the sun and moon will all vanish in time. Kabir says: “Kal is waiting. Tell me when will you do devotion to God?”
ek tumhī ādhār sadguru, ek tumhī ādhār – chorus
jab tak mile na tum jīwan men,
shanti kahān mil saktī man men, khoj phirā sansār —
jab dukh pāte atak atak kar,
sab āte hai bhūl bhatak kar, ek tumhāre dwār —
jīw jagat men sab kuchh kho kar,
bas bach sakā tumhārā hokar, he mere sarkār —
kaisā bhī ho tyran hārā,
jab tak liyā na charan sahārā, ho na sakā bhowpār —
he prabhu tum ho bibidh rupon se,
hame bachate bhow kūpon se, aise param udār —
ham āye hain sharan tumhārī,
karo prabho ab mukti hamārī, sunlo pathik pukār —
O Satguru! You are my support! You are my only support.
As long as I do not find you in this life, how can I obtain peace of mind, though I search the whole world? When people face difficulties after difficulties, and having wandered as if lost, they come to your door. Having lost everything in this world, I have been saved by becoming yours, O my dear Lord. No matter how good a swimmer is, unless he takes the help of your refuge, he is not able to swim this worldly ocean. O Lord! You manifest in all the various forms; you save me from the deep well of this world, as you are eternally great; I have now come to your refuge, please give me salvation, O Lord, by listening to the call of this worldly traveler.
Ggagan bich man ko ramanā hai
gagan bich man ko ramanā hai – chorus
rākhat nād bindu ko vash kar, bank nāl chadh chalnā hai,
bāndhat mul virājat āsan, bīch kī dhār sushmanā hai —
āwe na jāi rahe na asthir, ulat vahī ghat jamunā hai,
kahahin kabīr suno bhai sādho, yog yuktī se milanā hai —
O devotee! Let your mind be absorbed in silent meditation of God.
Control the sound current and the point of light (in meditation), and traverse the channel (path). Sit in the perfect posture and do mŪl bandh (yogic practice), and rise in the central channel of sushmana. Keep your mind focussed and still; turn it into yourself where you will realise God. Kabir says: “O brother sadhu, listen to me! With this technique of easy yoga you will be united with God.”
gangā men nahīn, jamunā men nahīn,
mahalo men nahīn, kutiyo me nahīn,
jahān yād karo bhagawān wahī – chorus
tū nām na lekar dhan jore, kowrī ke liye nātā tore,
sone men nahīn chāndī men nahīn,
hīre men nahīn motī men nahīn —
chupke phero man kī mālā, chupke dekhe murlī wālā,
jantar men nahīn, mantar men nahīn,
dhartī men nahīn sāgar men nahīn —
pātāl gagan jal men thal men, muskātā huwā nikle pal men,
mandir men nahīn tīrtho men nahīn,
gītā men nahīn vedo men nahīn —
You will not find God in the holy rivers of pilgrimage, the Ganges and Yamuna. He is not in the palaces or the thatched huts, but wherever you remember God He is there with you. You did not take God’s name in gathering your wealth. Instead, for cowry you neglected Him. He is not found in gold, silver, diamonds and pearls. Silently, turn the mala of the mind, and silently God will take note of it. God is not found in yantras (amulets) and mantras or in the earth or the ocean. But if you truly understand, God is everywhere, even in the hell regions, the heavens, in the water and the earth. In a moment He can appear with a smiling face. But if you do not first find Him in yourself, you will not find Him in the temples, the holy rivers, or in the readings of the Gita and the Vedas.
garhh bāndho men āminī binawe, āj sāheb more āwe ho – chorus
jabahi sāheb apne grihh se chalale, āminī dagar bahore ho,
jabahi sāheb garhh bāndho men āye, āminī bediyā lipāwe ho —
jabahi sāheb more mandir men āye, āminī charan pakhāre ho,
charan pakhār kīnh guru sewā, surati ke beniyā dolawe ho —
dhanya bhāg guru darshan dīnhā, pūran āsh hamāre ho,
āminī charan kamal par binawe, dharam das uthi dhāwe ho —
In the city of Bandho Garhh Amini requests that Saheb should come to her home. When Saheb departed from his home, Amini went and swept the street. When Saheb arrived in Bandho Garhh, Amini daubed the bedi where he would sit. When Saheb went to the mandir, Amini washed his feet respectfully. Having washed Saheb’s feet, Amini did sewa to him, and waved the fan of meditation. Amini felt very fortunate that Saheb gave darshan to her, and fulfilled her desire. Amini bowed down at the lotus feet of Saheb, and Dharam Das quickly got up and did the same.
ghadī ghadī pal pal chhin chhin, torī bīte re umariyā;
satyanām ratale ab toh, kal kī kown khabariyā – chorus
kyā jāne wo pagal panchhī, rahanā kab tak bāg men,
kyā jāne kyā likh rakhā hai, brahmā tere bhāg men,
soch samajh kar chalnā, jag kī tedhī hai dagariyā —
āyā hai jo is duniyā men, milnā sab se pyār se,
kyā lāyā kyā le jāyegā, ab toh is sansār se,
sir par apne bāndh rahā kyon, pāpo kī gathariyā —
satya nām bin jīwan terā, vyarth men hī jāyegā,
shyām sundar tū ant samai men, ro ro kar pachhtāyegā,
jhūthī mamtā chhoro jag kī, jhūthī ye nagariyā —
Minute by minute, second by second, moment by moment you are growing older. Recite Sat Nam now for you do not know what tomorrow will bring. What does the foolish bird know about how long it may live in the garden of the world? What do you know of what Brahma has written in your destiny? Live this life with thoughtful understanding, as the path of life is full of detours. As you have come into this world, be amongst everyone with love.
What have you brought and what will you take from this world?
Why do you tie a bundle of sins and place it on your head?
Without Sat Nam your life will be wasted in vain.
O Sham Sundar! At the approach of death you will weep regretfully.
Give up false attachments of the world for it is a false city.
gharahī men tīrath manaibai, mandir ham kāhe ko jaibai – chorus
sāsu morī gowrī, sasūr mahādevā, swāmi ko īshwar manaibai,
mātī ke devā dole na bole, kāhe ke nehā lagaibai —
tīrath men pandā jag bharmāwe, unahūn se paisā bachaibai,
sant guru ke sewā karke, mukti kā mārag banaibai —
I will make my home into a place of pilgrimage. Why should I go to the temple? My mother-in-law is my Goddess, Gowri, and my father-in-law is my God, Shiva. I worship my husband as Almighty God. Images of God made of clay do not walk or talk. Why should I lovingly worship them? At the places of pilgrimage the pandas are deceiving the world. I will save my money from them. I will do service to the saints and gurus, and I will prepare my path of salvation.
ghunghat ke pat khol re toko piyā milenge – chorus
ghat ghat men wahh sāīn ramtā, katuk bachan mat bol re —
dhan yoban kā garbh na kījai, jhūtā pachrang chol re —
sunya mahal men diyanā bārile, āsan se mat dol re —
yog jugatī se rang mahal men, piyā pāyo anmol re —
kahain kabīr anand bhayo hain, bājat anahad dhol re —
Remove the veil covering your face and you will meet your Beloved.
Your Beloved is the Master who dwells in every heart; do not speak harshly to anyone; Do not ever be proud of your wealth and youth; the body of the five elements which you wear is perishable. Enter into the palace of the void and ignite the lamp; do not ever move from your steadfast position; With the method of yoga enter the palace of love; you will meet your most treasured Beloved; Kabir says that there will be bliss and the unbeaten drums will sound melodiously.
gosaiyān binā bhatkat kown phire – chorus
ghatahī men devā ghatahī men deval, ghatahī men dhyān dhare,
ghatahī men gangā ghatahī men jamunā, ghatahī men nīr bhare –
ghatahī men chandā ghatahī men suraj, ghatahī men jot jare,
ghatahī men loharā ghatahī men airan, ghatahī men ghāt ghare –
ghatahī men pujā ghatahī men pātī, ghatahī men phul chadhe,
kahahin kabīr suno bhai sādho, khojat khabar pare –
O saint! Why wander everywhere without God?
God and His temple are in the body; meditate on Him in your heart.
There you will find the Ganges and Jumana (holy rivers), and also the holy water. The sun and the moon are in the body, and the flame of light is there. Why do you search anywhere? The Blacksmith (God) and the iron (soul) are in the body, as is the forging of the iron. Worship is in the body, and the flowers and leaves are also there. Why are you going to worship elsewhere? Kabir says: “O brother sadhu, listen to me! You will understand me when you have searched.”
guru bhakti kī mahimā apār, nigurā kyā jāne,
bhakti ko mārag hai ati jhīnā, jaise hai makarī kā tār,
bhowsāgar ek nadiyā bahat hai, jiskī hai chowrāsī dhār —
nām kī nowkā surati kī ballī, sadguru hai khewanhār,
guru partāp mite sab sansai, yam ke mukh lāge chhār —
bin guru bhakti pare bhow sindhu, khāyegā yam ke mār,
saheb kabīr pukāri kahat hai, hansan ke kadihār —
The greatness of devotion to guru is unfathomable; how can an uninitiated know it? The path of devotion is very narrow, just as the spider’s thread; the world of reincarnation is like a flowing river and it has 84 currents. Make the Name the boat and Consciousness the oar, and let Satguru be the boatman. By the guru’s grace all the doubts will be removed, and Yama will bite the dust. Without devotion to the guru you will be in the ocean of rebirths, and you will endure Yama’s torture. Kabir Saheb is shouting to all, as he is the captain of the boat with all the souls.
guru binu kown batāwai bāt , mahā bikat yam ghāt – chorus
bhrāntī pahādī nadiyā bich men, ahankār kā thāt,
kām krodh do parvat thāde, lobh moh sanghāt —
mad matsar kā meghā barsat, māyā pavan uchāt,
kahahin kabīr suno bhai sādho, kyon taranā yahh ghāt —
Who, other than the guru, will show you the path, because Yama (Kal) has created many obstacles. On the path doubts are flowing like a cascading river downhill, and ego is standing there to stop you. Lust and anger are like two big mountains, and along with greed and attachment, are obstacles on the path. The cloud of pride and jealousy is raining, and illusion rages like a windstorm. Kabir says: “O brother sadhu, listen to me! Think how will you cross this worldly ocean without the guidance of the guru?”
guru dukhit tum bin ratahu dwārā, pragat darshan dījiye –
guru swāmī ā suno binatī morī, bali jāwū bilam na kījiye,
guru nain bhari bhari rahat hero, nimikh neha na chhāriye,
guru bāha dīje bandichhor, so ab kī bandh chhorādiye,
bibidh bidhi tan bhayeu byākul, bin dekhe ab nā raho,
tapat tan me uthat jwālā, kathin dukh kaise saho,
gun owgun aprādh chhama karo, ab na patit bisāriye,
yaha binatī dharmdās jan ko, sat purush ab māniye —
O Master! I am suffering without you, and I’m calling repeatedly at your door. Please come and grace me with your presence. Oh Lord and Master! Listen to my prayers! I surrender myself to you. Please do not delay any longer. O Master! My eyes are full of tears while waiting for you. Please do not give up your love for me even for a moment. O Master! You are the remover of bondage. Please give me your arm and release me from this present bondage of birth and death. My body has become restless in many ways, and I cannot live without seeing you. My body is burning as if in flames. How can I bear such severe suffering? Please forgive my faults and bad qualities. I am fallen. Please do not forsake me now. This is the prayer of your servant Dharam Dass. Dear master! Please listen to me now!
guru mohin dīnhīn ajab jadī – chorus
soī jadī mohi pyārī lagat hai, amrit rasan bharī —
kāyā nagar ajab ek bangalā, tāmen gupt dharī —
pāncho nāg pachīson nāgin, sūnghat turat mari —
yā kāre ne sab jag khāyo, sadguru dekh darī —
kahain kabīr suno bhāī sādho, le pariwār tarī —
My guru has given me a magical medicinal herb that is the knowledge of God. I relish that herb a great deal. It is full of the essence of nectar, This body is like a strange bungalow. In it there is something very secret. Getting a whiff of it, the five males and twenty-five female serpents die immediately. (five passions or five gross elements and twenty-five prakritis). These afflictions have eaten up the whole world, but seeing the guru they become sorely afraid. Kabir says, “Dear brothers, listen to me. Take your family and escape from the troubles.”
guru ne pathāyā chelā, nai niyāmat lānā – chorus
pahalī niyāmat lakdī lānā, jhar jangal ke pās na jānā,
gīlī sūkhī chhor ke chelā, gathadī bāndh ke lānā —
dūsarī niyāmat jal le ānā, kuā sarovar pās na jānā,
nālā nadī bachā ke bachchā, tumbā bhar ke lānā —
tīsarī niyāmat ātā lānā, gāwn nagar ke pās na jānā,
kūtā pīsā chhor ke chelā, jholī bhar ke lānā —
chowthī niyāmat kaliyān lānā, jīw ankūr ke pās na jānā,
gīli sūkhī chhor ke chelā, tokrī bhar ke lānā —
pānchavī niyāmat agni lānā, chakmak lohā ke pās na jānā,
tātā shīrā chhor ke chelā, angīthī bhar ke lānā —
chhathavī niyāmat darshan lānā, masjid mandir ke pās na jānā,
sādhu fakīr chhor ke chelā, nainā bhari ke lānā —
kahain kabīr suno bhāī sādho, jin linhā tin jānā,
jo yahh pad kā arth lagāwe, pāwe pad nirvānā —
The guru has sent the disciple to bring new alms…(Chorus)
For the first alms bring firewood, but do not go to the jungle or a tree. O disciple! Leaving both the wet and dry wood, bring a bundle of it. For the second alms bring water, but do not go near to the well or the pond. Do not go near to the creek, or the river, but bring a pot full of it. For the third alms bring flour, but do not go to the village or the city. O disciple! Avoid bringing the cracked or ground flour, but bring a handbag full of it. For the fourth alms bring vegetables, but do not go near to the living plants and shoots; O disciple! Avoid bringing fresh or dried vegetables, but bring a basket full of it. For the fifth alms bring fire, but do not go near the flint or iron. O disciple! Avoid bringing a smoking or a red-hot fire, but bring a stove full of it. For the sixth alms bring darshan (vision), but do not go near to the temple or the mosque. O disciple! Avoid going to the sadhu (holy man) or fakir, but bring your eye full of it. Kabir says listen, O brother devotees! Whoever obtains these alms they know. Whoever can explain, truly, this bhajan will obtain salvation.
guru se kar mel ganwārā, kyā sochan bāram bārā – chorus
jab pār utarnā chahiye, tab kewat se mili rahiye,
jab utari jāi bhowpārā, tab chhūtai yahh sansārā —
jab darshan ko dil chahiye, tab darpan mānjat rahiye,
jab darpan lāgī kāī, tab daras kahān se pāī —
jab gadh par bajī badhāī, tab dekh tamāse jāī;
jab gadh bich hot sakelā, tab hansā chalat akelā —
kahain kabīr dekh man karnī, vāke antar bich katarnī —
katarnī kai gānth na chhūtai, tab pakari pakari yam lūtai.
O foolish man! Associate with the guru. Why are you thinking about it again and again? When you have to cross a river, you know that you have to go to the boatman. When you have crossed this ocean of rebirths, then all your worldly attachments will vanish. When you wish to see yourself in the mirror (of the heart), then you have to keep polishing the mirror. When the mirror becomes soiled, then how can you see yourself? When praise is heaped on you, then you become vainly proud. But when the weapon(death) attacks the you, then the soul departs alone. Kabir says: “O mind! Look at your actions! In their midst is the scissors of destruction; If the “knot” of the scissors is not removed, then Yama takes hold of you and robs (destroys) you.”
guru tere darshan kī balihārī – chorus
tumhare darash te kasht harat hai, kkarm mitat hai bhārī —
sant swarūpī āp kripā nidhi, kholat bharam kiwārī —
jinhe daras sukh diyo dayānidhi, awagawan niwārī —
sukh sarūp kabīr kripānidhi, pūran parakh bihārī —
O Guru, I have affection for you and I need to have your darshan.
By seeing you all my troubles vanish, and the weight of my karmas is removed — Taking the form of a saint you are the fountain of compassion. You have opened the door to remove doubts. O fountain of compassion, whoever got your darshan, his cycle of birth and death was terminated. O Kabir, you are the treasury of compassion, and your nature is bliss. You are the perfect judge of all who should enjoy bliss.
gurujī mai naī niyāmat lāyā – chorus
pahalī niyāmat aisī bhārī, kām krodh kī lakdī sārī,
gyān rassī se bāndhkar, gathadī bāndh ke lāyā —
dūsarī niyāmat jal le āyā, bhajnāmrit kā megh girāyā,
prem vastra se chhān kar gurujī, tumbā bharke lāyā —
tīsarī niyāmat ātā lāyā, sār asār kā dhān banāyā.
satnām kī chakkī men pīs gurujī, jholī bharke lāyā —
chowthī niyāmat kaliyān lāyā, chit-vritti dhārā ultāyā,
yog vairāgya kī tokrī bharkar, kaliyān lekar āyā —
pānchvī niyāmat agni lāyā, sahaj-samādhi dhyān lagāyā,
man ko tumba banākar gurujī, brahm agni pragatāyā —
chhathavī niyāmat darshan lāyā, sahaj yog men dhyān lagāyā,
shudhh hridai men anjan kar ke, nainā bhar kar lāyā —
man hain jholī tan hai tumbā, gyān dor se bāndh kar lāyā,
dhyān yog kī tokrī bhar kar, naī niyāmat lāyā —
O Guruji! I have brought you new alms.
The first alms of firewood was exceedingly heavy, and consisted of lust and anger. I tied them with the rope of knowledge and brought you a bundle of it. I brought the second alms of water. I made the cloud of devotion shower the nectar. I strained it with the cloth of love and brought you a pot full of it. I brought the third alms of flour. I took the grains of reality and unreality and ground them in the mill of the Eternal Name. I brought you a bag full of it. For the fourth alms, I brought you vegetables. They were of thought waves, the current of which I reversed inward. Filling the basket of union and renunciation, I brought you a basket full of it. I brought you the fifth alms of fire of realization. I meditated and attained the easy union. I made the mind into the stove and brought it to you filled with God realization. For the sixth alms I brought you the vision. I attained the easy union with God with my pure heart, full of devotion, and I brought you my eyes full of it. The mind is the bag and the body is the pot; knowledge is the rope I used for tying to bring them to you. I filled the basket of meditation and brought the new alms to you.
gyān gangā nahāle pyāre manā – chorus
hād mās kī hai yahh kāyā, mūrakh man kyon dekh bhulāyā,
dehasakti hatāle pyāre manā – chorus
mātā pitā bahin sut dārā, jhūthā nātā jagat tumhārā,
mohh mamtā hatāle pyāre manā —
satsangati hai kāshī nagarī, man kī mail dhoi le sagarī,
chal ke gotā lagāle pyāre manā —
dusht janon kā chhoro sangā, satsangati nirmal jal gangā,
pāp sāre dhulāle pyāre manā —
satguru bāni bichāro man men, dehh gehh chhūtegā kshan men,
āj bigrī banāle pyāre manā —
O my dear mind, go and take a bath in the Ganga of knowledge.
Your body is made of flesh and bones. O foolish mind, why are you fooled by it? O dear mind, give up your attachment to it. Your mother, father, sister, son and wife are illusory relationships in the world. Give up pride and attachments. Satsang is as good as going to the holy city of Kashi. In satsang wash out all the dirt of the mind. Dive deeply into the water of satsang, O mind. Give up evil company. Wash yourself with the pure water of satsang. O mind, wash away all your sins. Dear mind, contemplate on the words of Satguru. Knowing that your body and home will vanish in a moment. Whatever faults you have, dear mind, quickly correct them.
Hham na marai mari hain sansārā
ham na marai mari hain sansārā,
ham kū milyā jīyavanhārā – chorus
ab na marow marnai man mānā, teī mue jini rām nā jānā,
sākat marai sant jan jīwai, bhari bhari rām rasāin pīwai —
hari mari hain toh hamhūn mari hain, hari nā marai ham kāhe kū
kahain kabīr man manhī milāvā, amar bhaye sukh sāgar pāwā —
I will not die, but the world (that is full of desires and illusions) will die. I have met Him who is the giver of life (I am God realized). I will not die because I know the secret of death. Only they will die who do not know God. Those die who are in opposition to God, but saints live in the world and drink the nectar of God’s love that gives perfect intoxication. If God should die then I would die, but God is Immortal, then how can I die? Kabir says: “I am completely absorbed in God. I became immortal and dwell in the ocean of bliss.”
ham panchhī jāne wāle, hamse mat prīti lagānā – chorus
lok lāj taj bhaye bhikhārī, liyā fakīrī bānā,
āj yahān kal owr kahīn hai, bhīkh māng kar khānā —
sūkhī rūkhī prīti hamārī, dhokhe me mat ānā,
nirmohī kaha log pukāren, mai fakīr mastānā —
mai panchhī ab jānā chāhun, mujhko karo rawānā,
antim merī yehī bidāī, prem nahīn thukrānā —
kahain kabīr prem bhari bhento, kal kā kown thikānā,
prem pushp se karo bidāī, yehī ākharī jānā —
I am the migrating bird. Please do not get attached to me.
I gave up worldly honour and accepted poverty, and became a fakir.
Today I am here, tomorrow I am elsewhere, asking alms to eat.
My love is pure, free of emotions and passions. Do not get deceived.
People say that I am detached, carefree and God-intoxicated.
I am the bird that wants to go. Please bid me farewell.
This is my last farewell. Do not dishonour this love.
Kabir says: “Meet all with great love, for tomorrow is uncertain.
Bid me farewell with the flowers of love for this is my last farewell.”
haman hai ishk mastānā, haman ko hoshiarī kyā,
rahe āzād yā jag men, haman duniyā se yārī kyā – chorus
jo bichhude hain piyāre se, bhatakte dar-badar phirte,
hamārā yār hain haman men, haman ko intazārī kyā –
khalak sab nām apne ko, bahut kar sar pataktī hain,
haman hari nām rachā hain, haman duniyā se yārī kyā –
na pal bichhude piyā hamse, na ham bichhude piyāre se,
unhī se nehh lāgā hain, haman ko bekararī kyā –
kabirā ishk kā nātā, duī ko dur kar dil se,
jo chalnā rāhh nājuk hain, haman sar bojh bhārī kyā –
I am intoxicated with the love of God. I do not have any need for cleverness. I am a free being in this world. I do not need to court the friendship of the world. He, who is separated from the Lover, wanders in longing from door to door. But my dearly Beloved is in me, and I have no need to keep looking for Him! Worldly people struggle for name and fame, and they endure much suffering. But I am replete with the Lord’s wisdom, and have no need for worldly name and fame! My beloved is not away from me even for a moment, and am I never separated from Him! If such is my love always, what need do I have for restless longing? Kabir has united with the beloved, and has abandoned duality from the heart! This is indeed a delicate path, but I do not have a heavy bundle of sins to carry.
hamāre rām rahīm karīmā keso, allāh rām satī bhāī;
bismil meti bisambhar ekai, owr nā duja koī – chorus
inke kājī mullā pīr paigambar, rojā pachhim niwājā,
inke purabdisā dev dwij pūjā, gyārasī gangā diwājā —
turk masīti dehurai hindū, dahūthā rām khudāī,
jahān masīti dehura nāhīn, tahān kākī thakurāī —
hindū turk doū rāhh tūti, phūti aru kanrāī,
aradh uradh dasahun dis jīti tit, pūri rahyā rām rāī —
kahain kabīra dās phakīrā, apanī rāhī chali bhāī,
hindū turuk kā kartā ekai, tā gati lakhī nā jāī —
For me Ram, Rahim, Karim, Kesho, Allah and God are all one.
Remove the desire of sacrifice, and unite yourself with that Sustainer of the world. He is no other than God. The Muslims have faith in Kazi, Mulla, Pir, Paigambar, Roza and Namaj. The Hindus have faith in deities of the east, fasting on the eleventh day of the fortnight, and asking favour from Brahmins bathing in the holy rivers. Muslims say Khuda is in the mosque, and Hindus say Ram is in the temple. But where there is no mosque or temple, whose place is that? Both Hindus and Muslims make their paths defective, and they lose their faith in seeing differences. Really, God is up and down and in all directions, here and everywhere. He is all pervading. Kabir says: “O Brother! Walk on your path of devotion and knowledge. The Creator of Hindus and Muslims is one. He is unfathomable and beyond the intellect.”
hamkā odhāwe chadariyā, chaltī beriyān – chorus
prān rām jab niksan lāge, ulat gaī dou nain putariyā,
bhītar se jab bāhar lāe, chhut gaī sab mahal atariyā —
chār jane mili khāt uthain, rowat le chale dagar dagariyā,
kahahin kabīr suno bhāī sādho, sang chalī ek sukhī lakriyā —
At the time of departing from this world, people are covering me with a shroud. When the soul leaves the body, the pupils of the eyes turn upwards. The dead body is removed from the house, and all the palaces and big buildings remain behind. Four pallbearers take the body for cremation, and cry as they go from road to road. Kabir says: “O brother sadhu, listen to me! Only the dry burning wood goes with the body.”
hansā yahh pinjarā nahi terā – chorus
kankar chuni chuni mahal banāyā, log kahai ghar merā,
nā ghar terā nā ghar merā, chidiyā rain baserā —
bābā dādā bhāī bhatījā, koi nā chale sang terā,
hāthī ghorā māl khajānā, parā rahe dhan gherā —
māt pitā swārath ke lobhī, karte merā merā,
kahain kabīr suno bhāī sādho, ik din jangal derā —
O Swan (soul)! This cage (body) is not yours.
You gathered stones and made a mansion, and called it your house. The house is neither yours, nor mine, but it is like a nest for birds to rest at night. Your father, grandfather, brother, nephew and other relatives will not go with you. Elephants, horses and all other stored treasures will remain on earth. Your mother, father and other relatives say that you are theirs because of their own karmic motives. Kabir says: “O brother sadhu, listen to me! One day you will dwell in the jungle’s grave.”
he nāth ab toh aisī dayā ho, jīwan nirarthak jāne nā pāye,
yahh man nā jāne kyā kyā karāye, mere banāye banāne nā pāye – chorus
sansārahī men āsakt rahakar, din rāt apnehī matlab hī kahhkar,
sukh ke liye lākho dukh uthāye, ye din abhī tak yon hī bitāye–
aisā jagādo phir so na jāwūn, apne ko nishkām premī banāwūn,
main āpko chāhūn owr pāwūn, sansār kā bhai kuchh rahh na
yahh yogyatā do satkarm karlūn, apne hridai men sadbhaw
sādhan hai nartan bhawsindhu tarlūn, aisā samai phir āye nā āye–
he nāth hamen nirmānī banā do, garībī chhudādo dānī banā do,
ānand sandohh gyāni banā do, main hūn pathik ek āshā lagāye–
O Master! Please extend your compassion to me so that my life may not go in vain. I do not know what and what this mind drives me to do, but whatever I want to do, it obstructs me. I remain attached to the world, and night and day I say that it is for my own benefit. For the sake of happiness, I have endured innumerable sufferings, and up to now I have squandered my days. Please awaken me in such a way that I may not sleep again, and let me fill my heart with unselfish love. Let me desire and realize you, and banish all fear of the world from me. Please give me the ability to perform noble actions, and let my heart be filled with true love. Please give this human body the means of crossing this worldly ocean of rebirths, unmindful whether a time like this will come again or not. O Master! Please transform my life. Remove my poverty and make me a giver. Fill me with abundant bliss and divine knowledge, for I am a traveler in the world and dependent on you.
he pāwan parmeshwar mere, manahī man sharmāun
mailī chādar odh ke kaise, dwār tumhāre āwūn – chorus
tumne mujhko jag me bhejā, nirmal de kar kāyā,
ākar ke sansār men maine, isko dāg lagāyā,
janam janam kī mailī chādar, ab kaise dāg chhudāwun—
nirmal vānī pākar tujhse, nām nā terā gāyā,
nayan mund kar he parmeshwar, tujhko kabhi na dhyāyā,
man vīnā ke tār hain tūti, ab kyā gīt sunāwūn—
in pairon se chalkar tere, mandir kabhī na āyā,
jahān jahān hotī pujā terī, kabhī na shīsh jhukāyā,
he harihar main hār ke āyā, ab kyā hār chadhāwūn—
O My Pure and Eternal Lord! In the depth of my mind, I am ashamed. How can I wear a dirty shawl (evil life) and show myself at your door? You have given me a pure body, and sent me into this world. But I have come into this world and have polluted it. This shawl has been polluted birth after birth. Now, how am I to wash the dirt away? I have obtained pure speech from you, but I have not sung the glories of Your Name. O Eternal Lord! I have not closed my eyes and meditated on you. The string of the vina of my mind is broken. Now what type of song can I sing to you? I have not used these feet at anytime to walk to your temple. Wherever there has been worship of you, I have not bowed my head. O Lord I have come to you defeated. Now what garland of devotion can I offer to you?
Iihi tat rām japahū re
ihi tat rām japahu re prānī, būjhow akath kahānī;
hari kar bhāv hoi ja upari, jāgrat raini bihānī – chorus
dāin darai sunhā dorai, singh rahai ban ghere,
pānch kutab mili jūjhan lāge, bājat sabad sagherāi —
rohai mrig sasā ban gherai, pārdhī bān nā melai,
sāyar jalai sakal ban dājhai, mānchh aherā khelai —
soī pandit so tat gyātā, jo ihi padahi bichārai,
kahain kabīr soī guru merā, āp tirai mohī tārai —
O Brother! Recite the name of God and realize the Absolute, and listen to the indescribable tale of the Supreme. The person upon whom God showers His grace, will always remain awake (God Realized) in this illusionary world. The witch (Maya) has trapped the dog (mind) and the lion (ego) has crossed into the territory of the forest (life). The family of five (senses) is quarrelling (for their objects of enjoyment) and is making a very loud noise. The deer (craving) is wandering in the forest (body), and the hare (desire) is in hiding (in body). But the hunter (soul) is not shooting. The ocean (world) is burning (with fire of cravings and desires) and the forest (life) is burning in it. But the fish (liberated soul) is playing joyfully, and is hunting the wild animals (lust, anger, greed, etc.) Kabir says: “He is really a knowledgeable person who understands this teaching, because he becomes free from the worldly ocean, and he also makes me free. I accept him as my guru.”
is tan dhan kī kown badāī, dekhat nainon se mītī milāī – chorus
kankar chuni chuni mahal banāyā, āp jāi jangal bich soyā,
hād jare jas lakrī jhuri, kes jare jas ghās ke purī —
yah tan dhan kachhu kām nā āī, tāte nām japo low lāī,
kahahin kabīr suno more muniyān, āp muye pichhe dub gai
O mind! What is the greatness of your body and wealth? You see that in the end they mingle with the dirt. You have collected pebbles and made a palace, but one day you will have to sleep in the jungle (death). When you are cremated, your bones will burn like dry wood, and your hair will burn like a bundle of dry grass. Then your body and wealth will be of no use to you, therefore devotionally recite the name of God. Kabir says: “O my mind! You know that after death the entire world vanishes for you.”
Jjā din man panchhī urī jai hai
jā din man panchhī urī jaihai,
tā din tere tan taruwar ke, sabhe pāt jhari jaihain – chorus
yahh dehiyā ke garv nā kariye, syār kāg gidh khaihain,
tan gati tīn visthā krimī hai, nātar khāk udaihain —
kahān yahh nain kahān yahh shobhā, kahān yahh rūp dekhaihain,
chamak chāndanī kahān rahegī, kehi dekhi man lalchaihain —
jehi logan se nehh karat hai, soī dekhi ghinaihain,
ghar ke kahe sabere kādho, bhūt hoī dhari khaihain —
jehi putran ko bahu pratipālyo, devī dev manaihain,
so le bāns diye khopadī mein, sir phori kai bikhraihain —
ajahūn mūdh karai sant sangati, mantan mein kachhu paihain,
kahain kabīr suno bhāī sadhu, āwā gawan nasaihain —
The day when the bird (mind) flies away from your body, On that day, like the falling leaves of the tree, everything will leave you.
Do not be proud of your body; at death it is the food of jackals, crows and vultures. There are three conditions of the body: it will disintegrate into ashes, or worms will eat it, or it will return to the earth. Where will be your eyes, and where will be your beauty at that time? Who will look at you with love? Where will be the brilliance of your body, and who will be attracted to your beauty? Those who were affectionate to you will then be scornful of you. The members of your family will say to dispose of the dead body quickly. Otherwise it will become a ghost and destroy them. Your sons, whom you loved and nurtured, and for whose welfare you prayed to gods and goddesses, Will beat you with a stick and break your skull into pieces. You know all these things, but you are foolish and do not want to go in the company of saints to obtain true knowledge. Kabir says: “O brother sadhu, listen to me! If you keep the company of saints, you will destroy the circle of births and death.”
jāg ab bhayo bhor bande, jāg ab bhayo bhor re – chorus
bahut sowat janam khowat, kahā na mān mor re,
bār bār jagāi dīnha, tu harāmī khor re —
jarat jathar ubār līnha, rakshā kīnhā tor re,
ek palak nahin nām sumire, dhik jīnā hai tor re —
kām krodh kathor trishnā, gherī rahi chahun or re,
pakad ke yam kaid kari hai, bhāgoge kis or re —
sāt din sowat hī bīte, athmen ho gaye bhor re,
kahain kabīr chit chet dekho, jag men jīnā thor re —
O man! Wake up! It is already morning.
By so much sleeping you waste your life; you do not obey my words. I awaken you again and again and you ignorantly refuse to pay attention. You were burning in the fire of rebirth and I protected you.
You did not recite the Name even for a moment; your life is truly regrettable. Lust, anger and strong cravings occupy your mind totally.
Yama will arrest and imprison you. Where will you then run? You wasted all your days in sleep and, in the end, the morning of death arrives. Kabir says, see and try to realize that your life in this world is very short.
jag men tum sam kown anārī …chorus
chāhat bujhāwan kām agni ko, vishai bhog ghrit dārī,
rahā sadā jhūthe jhagran men, shath prabhu nām bisārī —
khāyā piyā aghāī pet bhar, soyā pānw pasārī,
trishnā ke sang bhatkat dolā, nishibāsar jhakh mārī —
chhal parpanch kapat phailāwat, umar gamāī sārī,
kabahu na sumati āī ur antar, dekhā ānkh ughārī —
ant samai yamdūt āī ke, kā gati karī tumhārī,
ajahūn man sīkh santan kī, bhāw bhakti ur dhārī —
gahū guru sharan taran bhowsāgar, kahai kabīr pukārī —
Is there anyone in the world is foolish like you?
You wish to put out the fire of passions, but you keep feeding it with the ghee of desires. O Foolish Man! You forgot the name of God and were always involved in false quarrels. You ate and drank to your satisfaction, and you slept soundly. You wandered uselessly day and night fulfilling your cravings. You spread deceit and hypocrisy, and deliberately wasted your life. Good intellect never appeared in your heart, and you never opened your eyes to see. In the end, the messenger of death will come, and what will he do to you? Even now you can follow the teachings of the saints, and develop devotion in your heart. Kabir proclaims: “Take the shelter of Satguru who helps you to cross the ocean of rebirths”
jāg re janjālī jiyarā, yaha toh melā hāt kā – chorus
tāt māt sut bhāī bandhuwā, ye toh melā thāt kā,
ant samai tu chale akelā, jaise batohī bāt kā —
rāj kāj sab jhuthā dhandhā, jag pitāmbar pāt kā,
mahal khajānā bharā bhandārā, lādā ghorā kāth kā —
dhobī ke ghar gadahā hogā, ghar kā bhayā na ghāt kā,
lālach lobh dhare sir gatharī, jaise ghorā bhāt kā —
rāt diwas tum khāi gamāyā, kiyā bhajan na virāt kā,
kahain kabīr suno bhāī sādho, yam kute jyon tāt kā —
O Entangled soul! Wake up! This world is like the crowd in a market place. Father, mother, son, brother, and other relations are only like attractions in this crowded market place. In the end, you will have to go alone like a lonely traveler on the road. All the worldly activities are only false imprints on this colorful worldly fabric. Whatever collection of wealth, palace and treasures you have, are really laden on a wooden horse. Being attached to the world, you will be like the washerman’s donkey that belongs neither to the home, nor to the washing ghat. Greed and attachment are a bundle on your head, just as the load on a minstrel’s horse. You wasted night and day in eating and pleasures, and you did not do devotion to the Supreme. Kabir says, “O brother sadhu, listen to me! In the end, Yama will beat you like the common jute.
jagat chalā jāī yahān koī nā rahaiyā – chorus
chale gaye kumbh karan ow rāvan, gaye rām lakhan chāro
chale gaye krishnā yashomatī maiyā, chale gaye gopī gwāl
utpatī parlai chāro yug bīte, kālbalī se koi nā bachaiyā,
kahain kabīr suno bhāī sādho, satyanām ek hoi sahaiyā —
Everyone in the world will have to depart. No one will remain here.
Kumbhkaran and Ravan departed. The four brothers, including Ram and Lakshman also departed. Krishna and his mother, Yasoda, also departed. The cowgirls and cow boys and Kanhaiya departed. Both creation and dissolution in the four yugas went. No body escapes from the powerful Kal. Kabir says: “O brother sadhu, listen to me! Only the Eternal Name will be of help to you.”
jāgo jāgo ho nanadiyā, mahaliyā āye chor – chorus
pānch chor hain bade dukhdāī,
sarbas dhan yahh lūtin mor —
dhīre dhīre mor kardhan kātai,
pāyal kātai kā pakdai god —
uthī nanadī more sāsu kā jagāwo,
uthikai lagowtī shor —
utho nanadī tani diyanā jalāwo,
andheriā mahal men kartiūn anjor —
kahahin kabīr suraj jab niklai,
bhawā bhor sab bhagihain chor —
O my sister-in-law, wake up, wake up quickly!
There are thieves in the palace.
There are five thieves, who will create a great deal of suffering.
They are stealing all the wealth of the palace.
Slowly, slowly, they are cutting my bejeweled waistband.
They are cutting my golden anklets, and are getting hold of my legs.
O sister-in-law, wake up, and wake up my mother-in-law.
Wake up and create a great commotion.
O sister-in-law, wake up, and light the lamps.
The palace is dark, make it bright.
Kabir says when the sun rises and it becomes daylight, all the thieves run away.
jā din man panchhī urī jaihai,
tā din tere tan taruwar ke, sabhe pāt jhari jaihain – chorus
yahh dehiyā ke garv nā kariye, syār kāg gidh khaihain,
tan gati tīn visthā krimī hai, nātar khāk udaihain —
kahān yahh nain kahān yahh shobhā, kahān yahh rūp dekhaihain,
chamak chāndanī kahān rahegī, kehi dekhi man lalchaihain —
jehi logan se nehh karat hai, soī dekhi ghinaihain,
ghar ke kahe sabere kādho, bhūt hoī dhari khaihain —
jehi putran ko bahu pratipālyo, devī dev manaihain,
so le bāns diye khopadī mein, sir phori kai bikhraihain —
ajahūn mūdh karai sant sangati, mantan mein kachhu paihain,
kahain kabīr suno bhāī sadhu, āwā gawan nasaihain —
The day when the bird (mind) flies away from your body,
On that day, like the falling leaves of the tree, everything will leave you.
Do not be proud of your body; at death it is the food of jackals, crows and vultures. There are three conditions of the body: it will disintegrate into ashes, or worms will eat it, or it will return to the earth. Where will be your eyes, and where will be your beauty at that time? Who will look at you with love? Where will be the brilliance of your body, and who will be attracted to your beauty? Those who were affectionate to you will then be scornful of you. The members of your family will say to dispose of the dead body quickly. Otherwise it will become a ghost and destroy them. Your sons, whom you loved and nurtured, and for whose welfare you prayed to gods and goddesses, Will beat you with a stick and break your skull into pieces. You know all these things, but you are foolish and donot want to go in the company of saints to obtain true knowledge. Kabir says: “O brother sadhu, listen to me! If you keep the company of saints, you will destroy the circle of births and death.”
janam sab dhokhe men khoi diyo – chorus
dwādas varsh bālāpan bītā, bīs men jwān bhayo,
tīs baras māyā ke prere, desh videsh gayo —
chālis baras ant jab lāge, bādho mohh nayo,
dhan aru dhām putr ke kāran, nishidin shoch bhayo —
baras pachās kamar bhaī tedhī, sochat khāt padyo,
ladikā bowhar bolī bole, budhawā mari na gayo —
baras sāth sattar ke bhītar, kesh saphed bhayo,
kaph pitt vāt gher liyo hai, nayan nīr bahyo —
na guru bhakti na sādhu kī sewā, na shubh karm kiyo,
kahain kabīr suno bhāī sādho, cholā chhuti gayo —
You have squandered your life being deceived.
By the age of twelve you finished your childhood, and at twenty you became a youth. At thirty you were taken in by Māyā, and you also traveled to other lands. At forty years you were full of attachments, and you worried day and night over your wealth, son, and home. At fifty you begin to stoop and worries make you take to the bed. Your son and his wife speak harshly to you and say why don’t you die. Within sixty of seventy your hair turned white, and phlegm, bile, wind trouble you. You begin to shed tears. You did not do devotion to the guru, serve the sādhus or do noble deeds. Kabir says my brother, listen to me. Your body now leaves you.
japle nām saberā koī nahin terā, jagat begānā hai – chorus
kutumb ghanerā koī na herā, swārath kā sab terā merā,
jangal men hogā baserā o ek din terā —
koī koī sāthī tere chale gaye hai, koī jāne ko taiyār bhaye hain,
tū kyon kahatā hai merā samajh kā pherā —
zarā nīnd gaphalat men andhe, jīwan punjī gawān diyo bande,
nagari men chor ghanerā lūte dhan terā —
kahain kabīr bina guru pure, sabahi kām tere rahh gaye adhūre,
janm maran kā pherā mite nahin terā —
Recite the name of God early, realizing that nobody is yours; this world is foreign to you. All of your relatives are not really yours; all of ‘mine and thine’ are for selfish reasons; One day will come when you will have to dwell in the jungle. Some of your companions have already left the world; some are ready to depart; Why do you say that they are yours? This is due to your misunderstanding. O blind person! You are in the sleep of ignorance; you have lost the capital of your life; There are many thieves in this city and they will steal all your wealth. Kabir says that without the guidance of a perfect master, all your works will remain incomplete. The cycle of birth and death will not be broken.
japu man satnām sukhdāī – chorus
garbh bās men bhakti kabulyo, so sab suddhi bisrāī,
āy paro māyā ke phande, mohh jāl urjhāī —
mātā pitā sut bhāī bandhu priya, bahin bhuā bhowjāī,
apne apne swārath kāran, prīt karan sab āī —
bhowsāgar men bhatkat bhatkat, āy manush tan pāī,
khowai brithā bhakti bin prabhu kī, dhrik aiso chaturāī —
kahain kabīr chet ajahūn nahin, phir chowrāsī jāī,
pāi janam shukar kukar ko, bhogegā dukh bhāī —
My dear mind, recite satnām. It is the giver of happiness.
When you were in the womb, you promised that you would do devotion to God. But you have neglected your promise. You have now fallen into the trap of Maya, and become entangled in the trap of attachments. Your mother, father, son, brother and all your dear relatives express their affection because of their own motives (based on their karmas). You have wandered in the cycle of birth and death, and have now attained the human body. But without devotion to God you are wasting your life. Curse on your cleverness! Kabir says that if you do not awaken now, then you will re-enter the cycle of birth and death. You are liable to be born as a pig or dog and endure sufferings.
jas tu tas tohi koī nā jān;
log kahai sab ānahī ān – chorus
chāri ved chahu mat kā vichār, ihī bhrami bhuli paryow sansār,
surati sumriti doi ko viswās, bajhi paryow sab āsā pās —
brahmādik sankādak sur nār, main bāpurow dhukamain kākar,
jihi tumh tārow soī pai tirai, kahain kabīr nātar bāndhyow maraī –
O God! No one knows you as you are.
People talk about your form without any knowledge of it. The four Vedas and the different sects cannot explain who you are. The whole world is full of doubts about you. The Vedas and the Smrits (religious scriptures) are of the same doubtful thoughts (cannot explain God), and the people of the world are in the trap of hopes. Great personalities like Brahma, Sanak, deities, men, etc., are not able to know you. How can a simple common devotee know you? Kabir says: “If God showers His grace on a devotee, that devotee will get salvation. Otherwise, everyone is dying in the bondage of ignorance.”
je ko marai maran hai mīthā,
guru prasādi jinhī mari dīthā – chorus
muwā kartā muī jā karnī, muī māri surati bahu dharnī —
muwā āpā muwā man, parpanch leī muwā abhimān,
rām rame rami je jan muwā, kahain kabīr avināsī huwā —
He, who knows the secret of death, finds that it is very sweet.
By the grace of the guru he has seen death (liberation) while alive.
The doer of actions and the actions have died (i.e. the devotee who has no ego of his actions.) His desires and passions died, and his mind also died. His ego and worldly entanglements also died. Kabir says: “He who is absorbed in the devotion of God and dies, will merge into God and be Immortal.”
jeth ke mahinā garmī ke badā jor,
satguru pragate kabīr bandīchhor – chorus
kamal ke ūpar khele rahe ek jotī,
dekh rahī hai jaise hīrā ow motī,
motī dekhi nīmā, chalī kamal kī or —
kamal ke pās men nīmā āye,
bālak dekhi ke bahut harkhāye,
god men uthāke nīmā, chalī nagar kī or —
kāshi nagar men saheb aye,
rāmānand ko guru banāye,
charan kamal ke swāmī, main sewa karo tor —
sewā dās sharan men tere,
satguru suniye bintī ho mere,
janam maran ke gurujī, bandhan kāto mor —
The month was June and it was very warm. That is when Satguru Kabir, the remover of bondage, manifested himself. It was like a miraculous light shining on the lotus. It looked brilliant like a diamond or a pearl. Nima, seeing this light, proceeded to the lotus. On reaching the lotus she saw a baby and was exceedingly happy. She took the baby to her bosom and went to the city of Kashi (Banaras) Kabir Saheb arrived in Kashi and took Swami Ramanand as his guru. He informed the Swami that he would do sewa at his lotus feet. He further said that he came to the master’s refuge as a devotee, and requested him to listen to a devotee’s entreaty: O Guruji, please remove my bondage of birth and death.
jhīnī jhīnī, jhīnī jhīnī bīnī chadariyā – chorus
kāhe kai tānā kāhe kai bharanī, kown tār se bīnī chadariā,
ingalā pingalā tānā bharanī, sushman tār se bīnī chadariā —
āth kamaldal charkhā dole, pānch tatt gun tīnī chadariā,
sāin ko binat mās das lāge, thok thok ke bīnī chadariā —
so chādar sur nar muni odhe, odhi ke mailī kīnī chadariā,
dās kabīr jatan se odhī, jyon kī tyon dhar dīnī chadariā —
God wove a very, very fine fabric (body).
What is the warp and weft, and what is the shuttle, and which thread did He use to weave the fabric? He used Ingala (Ida) and Pingala as warp and weft, and shuttle, and wove the fabric with the thread of sushmana. The spinning wheel has eight lotus flowers, and spins the five gross elements and three gunas to make the fabric. The Lord took ten lunar months and very carefully wove the fabric. Deities, men and munis all wore that fabric, but they all stained it. Kabir says: “I used that fabric very carefully, and left it without any stains.”
jinko lāgi shabd ki chot – chorus
kā barchhi kā chhuri katāri, kā dhālon kī ot,
kā nadiyā kā kunvā bāvadi, kā khāi kā kot —
kā bhāi kā bāp mahatāri, kā tiriyā kā soch,
kahahin kabir suno bhai sādho, bache guru kī ot —
He who is pierced by the word of the guru, (becomes a devotee coloured with love) To be pierced by a spear, knife or sword is not the same, and no shield is needed for protection. What then about the river, well or tank, and what about the bay? None of these will be obstacles. Worries of father, mother, brother or wife will not stop him. Kabir says: “O brother sadhu, listen to me! Such a devotee will go to the shelter of the guru and will be saved.”
jiyarā jāoge ham jānī – chorus
rāj karante rājā jaihain, rup dharante rānī,
chandā bhī jaihain s uraj bhī jaihain, jaihain pawan aru pānī —
mānush janm ahai ati durlabh, tum samjho abhimānī,
lobh moh kī nadī bahat hai, būdoge bin pānī —
jogī jaihain jangam jaihain, owr jaihain bad gyānī,
kahain kabīr ek sant na jaihain, jākī chit thaharānī —
O soul! I know that you will have to depart one day.
The kings ruling their kingdom will go, as well as their beautiful queens.
Even the moon, sun, air and water will vanish one day.
O ignorant one! Try to understand that human life is very rare.
The river of greed and attachment is flowing without water, and you will drown in it. Even the yogis, wandering ascetics and great scholars will all depart. Kabir says that only the saints with steady minds (God realized) will be eternal.
Kkā māngu kuchh thir na rāhāī
ek lākh put sawā lākh nātī, tā rāvan ke diyā na bātī –
lankā so kot samudr sī khāī, tā rāvan kī khabar na pāī –
āwat sang na jāt sangātī, kā huwā dal bāndhe hāthī –
kahain kabīr ant kī bāri, hāth jhhād jyon chale juārī –
What can I ask for when nothing in the world is steadfast?
Even as I look, things of the world are vanishing.
Ravan, who had one hundred thousand sons, and one hundred and twenty-five thousand grandsons, is no longer here. Even when he had a fort like the whole of Lanka, and an ocean as a moat, he has gone without a trace. No companion comes with you and none will go with you. Of what use then is your tied up elephant (possessions)? Kabir says that at the end of your life you will leave like the losing gambler, departing empty handed.
kā soyā sumiran ke beriyā – chorus
guru updesh kī sudhi nāhī, jhānkat phiro jhak jhalani jhalariyā —
guru updesh sandesh kahat hain, bhajan karo chadhi gagan utariyā —
nit uthi pānch pachīs ke jhagarā, byākul gori surati sundariyā —
kahain kabīr suno bhāī sādho, bhajan binā torī sūnī nagariyā —
Why are you sleeping when you should be praying?
You do not remember the guru’s instruction. Instead you wander here and there, unsteady as the flowering vine in the wind. The guru’s instruction gives the message that you must do your devotion and rise to the heavens (meditation) Everyday the five and twenty-five get up and start to quarrel. O beautiful lady, they disturb your remembrance of God. Kabir says, dear brothers, listen to what I say. Without devotion your city is empty. (Five and twenty-five are elements of the body).
kab bhajiho satnām mere man, kab bhajiho satnām – chorus
bālāpan to khel men khoyo, jwānī men byāpyo kām,
viridh bhayo tan kāpan lāgyo latkan lāgyo chām —
ghar kī nārī vimukh ho baithī, put karat badnām,
bar barāt hai nisdin budavā, atpat ātho jām —
lāthī teki chalat mārag men, sahyo jāt nahin ghām,
kānan bahir nain nahī sūjhe, dānt bhayo bekām —
khatiyā se bhūmī par dhari hai, chhuti jāt dhan dhām,
kahain kabīr tab kā tum kariho (jab) parī hai jamse kām —
O my mind! When will you worship the Name of Almighty, Eternal God?
You passed your childhood days in playing, and spent your youth in lustful desires. When you became old, your body started to tremble, and your skin became wrinkled. Your own wife is not looking after you, and your sons are insulting you. They are saying that this old man is jabbering day and night. You started to walk with the help of a stick, and you cannot tolerate the sunlight. You became deaf and blind, and your teeth became useless. When will you worship? When it is time for you to leave this body, people will move you from the cot to the ground. You will leave all your property behind. Kabir asks: “What will you do at that time when you have to face death?”
kabirā tero ghar kandalā men, mānu aherā khelai – chorus
baphuwārī ānand mrigā, ruchi-ruchi sar melai —
chetat rāwal pāvan khedā, sahajai mul bāndhe —
dhyān dhanush gyān bān, yogeshwar sādhe —
shat chakra bedhe kamal bedhe, jā ujyārī kīnhā —
kām krodh lobh moha, hānki sāwaj dīnhā —
gagan madhye rokin dwārā, jahān diwas nahi rātī —
dās kabirā jāi pahunche, bichhure sang ow sāthī —
Kabir says: “O soul! Your body is in the soggy dirt, and your mind plays the game of hunting. The worldly pleasures are like the deer, and the mind shoots the arrow according to its own desires. The alert king saves his kingdom (soul), and easily pierces the root (Muladhara Chakra); Meditation is the bow, knowledge is the arrow, and the yogi remains steadfast in them. He pierces the six chakras and the lotus (Sahasrara Chakra) and becomes enlightened. He drives away the wild animals of lust, anger, greed, and attachments. He remains steadfast in the gagan mandal (meditation) where there is neither day nor night. The servant Kabir reached that state which is apart from the worldly relationships and companions”.
kāhe rī nalanī tū kumhilānī,
tere hī nalī sarovar pānī – chorus
jal men utpati jal men bās, jal men nalanī tor niwās —
nā talī tapati nā upari āgi, tor hetu kahū kasani lāgi —
kahain kabīr je udik samān, te nahī mūe hamāre jān —
O Lily (soul)! Why have you withered when your stem is in the water of the pond (God)? You grew in the water, and lived in the water; you always remained in the water. There is no heat below you, and no fire above you, so which fire is attacking and withering you? Kabir says: “They who are absorbed in water (God) and remain there, to my knowledge, do not die.”
kaisī kumatī kamāī rāmā, hīrā tan pāī – chorus
jo das mās udar men rākhī, narak yonī bhugtaī rāmā,
narak yonī se bāhar kādhī, soī mātā kī tum sudhī bisrāī —
bālāpan to khel men khoī, pīchhe jawānī āī rāmā,
kām dev naino men chhāyo, mātpit par lāt chalāī re —
vridhd bhaye kaph vat ne ghere, bāhar khāt bichhāī rāmā,
pād padosini dekhan āwe, ghar ke kahat tokī mout nā āī —
bhowsāgar kī agam bāt hai, wāse pār nā pāī rāmā,
kahahin kabīr suno bhāī sādhu, ab chhādī chale sabrī thakurāī —
O Brother! What kind of evil intellect you have developed with the help of the precious diamond-like body? Your mother kept you in her womb for ten months, and endured much suffering. She then gave birth to you, and now you neglect her. You spent your childhood in plays and toys, then you grew up to be an adult. Lust then overshadowed your eyes, and you offended your parents. When you became old you suffered from many diseases, like cough and rheumatism. Your children put you on a broken cot outside of the house. Your neighbours – men and women – came to see you, but your relatives wonder why you are not dying. It is difficult to understand the worldly ocean. Its mystery is unfathomable. Kabir says: “O brother sadhu, listen to me! You are departing leaving all your possessions and power”.
kaise hoigā milāvā hari sanā,
re tū vishai vikār nā taji mānā – chorus
re tai jog juguti jānyān nāhīn, tai guru kā sabad mānyā nāhī,
gandī dehī dekhi nā phūliye, sansār dekhi nā bhūliye,
kahain kabīr man bahu gunī, hari bhagati binā dukh phun phunī –
O mind! How will you meet God if you do not give up your attachment to the object of senses? You do not know any techniques of yoga, and you also do not obey the instructions of the guru. Do not be proud seeing your beautiful body, as it is stained with passions, and do not forget yourself in worldly relations. Kabir says: The mind has many noble qualities, but it suffers again and again without devotion to God.”
kām karte raho, nām japte raho,
wakt jīwan kā yonhī nikal jāyegā – chorus
gar lagan sachche guruwar se lag jāye toh,
sāre jīwan kā nakshā badal jāyegā —
kowl kīnhā ye tan ko karungā waphā,
par gayā bhūl kuchch nā kamāyā naphā —
ho ke masti men tū mūl dhan kho diyā,
ākharī men terā sar kuchal jāyegā —
lakh chowrāsī bhraman kiyā dukh sahan,
pāyā muskil se ye tūne mānush kā tan —
rāha chalte chalo karke sīdhī najar,
pair nājuk hai nīche phisal jāyegā —
chhorkar chhal kapat moha māyā jatan,
gar lagāwo prabhu se guruwar kī sharan —
mom sam hai jigar un dayā sindhu kā,
asar parte hī phowran pighal jāyegā —
Keep on doing your work and keep on reciting the name of God.
Then you will live your life in this world righteously. If you develop true love for your guru, then the map of your whole life will change. You made a promise that you would use this body do devotion to God. But you have forgotten, and have not earned any merit. You have become intoxicated in the world, and have lost your principal wealth. In the end, the funeral pyre will defeat you. You have endured suffering through 8.4 million forms of life, And it was with difficulty that you have attained the human form. Set your vision straight ahead, and keep on walking on the path. Your feet are delicate, (spiritual life is delicate) and can, at any moment, give away under you. Give up treachery, deceit, attachment, illusion and strenuous effort. Develop love for God by seeking refuge at the guru’s feet. The heart of such an Ocean of Mercy is like wax. As soon as the need arises, it melts with love for you.
kar lo jatan sakhī sāīn milan kī – chorus
gudawa gudiyā sūp supelā, taji deu buddhi ladkaiyā khelan kī,
devī devā bhuyān bhawānī, ī marag chowrāsī chalan kī —
unchā mahal ajab ranga bangalā, sāīn kī sej jahān lāgī phūlan kī –
tan man dhan sab nichhāwar kar lo, surati samhār parūn paiyān sajan kī —
kahain kabīr suno bhāī sādho, kunjī batādai tālā khūlan kī —
O Dear Friend! Make every effort to meet your dear Lord – chorus
The worship of idols and baskets of flowers is like playing with dolls. Give up the thought of playing as children ought to play. The worship of deities and ghosts is the path leading to the cycle of rebirths. The Lord’s dwelling is unfathomable and marvelous, and it’s as if its decorated with flowers. Dedicate your body, mind and wealth, and with deep meditation, surrender yourself at the Lord’s feet. Kabir says, “O brother sadhu, listen to me! I give you the key to open the lock.”
karam gati tāre nahi tare – chorus
guru vasisht mahāmuni gyānī, likh likh lagan dhare,
sītā haran maran dashrath ko, ban ban vipati pare —
kahān we rāhū kahān we ravi shasi, ān sanjog pare,
satvādī harīchand rājā, nīch ghar nīr bhare —
duravāsā rishi shrāp diyo hai, jadukul nāsh kare,
pāndavan ke hari sadā sahāī, we bhī ban bichare —
tīno lok karmgati ke bash, jīv se kāhh sare,
kahahīn kabīr suno bhāī sādho, bhūlā bhataki mare —
The results of past actions cannot be removed.
Guru Vasisht was a great saint and scholar of astrology. He determined the auspicious time for the marriage of Ram and Sita (but they suffered). Sita was kidnapped and Dashrath (Ram’s father) died; and Ram and Sita endured suffering in the forest. Where is the planet Rahu and where are the sun and moon? They go into eclipse. The ever-truthful King Harischand fetched water for an untouchable and sinful person. Duravasa Rishi cursed the Yadavas, and the entire Yadava clan was destroyed. Lord Krishna was always helpful to the Pandavas, but even they suffered in the forest. The entire world is under the control of karmas. How can the soul, depending on actions, be liberated? Kabir says: “O brother sadhu, listen to me! You lose yourself in actions and die unrealized.”
karo bandagī satguru āge, jin partāp jīw bahu jāge–chorus
bārambār karo parnām, satguru padam dhām satnām–
ādī anādī yugādī anām, sant swarūp chhodi nij dhām,
āye bhowjal bhāw lagāī, yam se jīwan liye chhodāī–
shabd dridhāyā surati batāī, karm bharm se liyā bachāī,
bhagati sunāī sab se nyārī, ved kiteb na sakti bichārī–
satya purush chowthe pad bāsā, santan kā wahān sadā niwāsā,
so ghar darsāyā guru pure, bīn baje tahān achraj tūre—
āge alakh purush darbārā, dekhā jāye surat se nyāra,
tis par agam lok ek nyārā, sant surati koi karat bichārā–
tahān se darse atal atārī, adbhut satguru mahal sawārī,
surat hui sat karman gāmī, purush anāmī jāī samānī–
Humbly bow down to Satguru by whose grace many souls were enlightened. Again and again offer salutation, as his feet is the abode of Satnam (eternal name) He is from the beginning, eternal, in age after age, and nameless. As a saint he left his own abode to come into the world. He came into the world and taught the way, and released the souls from Yama (death). He strengthened meditation on the Shabda, and released souls from the bondage of karmas and doubts. He taught a unique type of devotion, and did not depend on the Vedas, Q’uran or their power. God dwells in the fourth state (superconscious), and that is where the liberated saints also dwell. The perfect guru has shown that abode where, without musical instruments, the miraculous music resounds. Ahead is the invisible God’s royal court that can be seen in unique meditation. There is the unfathomable and marvelous abode that saints in meditation can contemplate. From there you will see the immovable palace, where the immortal Satguru dwells. When your karmas and meditation harmonize, then you will merge with the nameless God
karo re bande vādin kī tatbīr – chorus
lāl khambh par det tadānā, sahi nahin sake sharīr,
mar mar mugdar prān nikāsai, nainan bhar āye nīr —
rang mahal men kāmini baithī, kar singār gambhīr,
dowlat duniyā mahal khajānā, sang nā jāt sharīr —
bhowsāgar ke rāhh kathin hai, nadiyā ati gambhīr,
nāw nā bedā log ghanerā, khewanhār bepīr —
ab yamrāj pakri mangāwe, pānw men pare janjīr,
kahain kabīr suno bhāī sādhu, ab nā karab taksīr —
O friend! Make arrangements for that final day.
When you die, Yama will bind you to the red-hot pillar, and beat you. Your body will not be able to endure the suffering. Yama will beat you again and again with a club, and take your life. Your eyes will be full of tears. In your decorated palace a lustful lady (Maya) sits, carefully putting on he ornaments. Even if you have the wealth of the whole world – beautiful palace and valuable treasures – your body will not go with you. The path of this world is difficult to cross. This worldly river is very deep and difficult to navigate. There is no boat or raft, and there is a multitude to go across. If you find a boatman, he will be heartless and unsympathetic. When Yamraj sends the summons for your arrest, he will tie your feet with chains. Kabir says: “O brother sadhu, listen to me! Please do not perform bad deeds, and save yourself from the tortures of Yama.” (Allegorical bhajan. Death is not easy when there are bad karmas. Fame, fortune and prestige will not help)
kawan thagawā nagariyā lūtal ho – chorus
chandan kāth kai banal khatolnā, tāpar dulhan sūtal ho —
utho sakhi mor māng sanwāro, dulhā mose rūthal ho —
āi yamrāj palang chadhi baithe, nainan ānsu tūtal ho —
chāri jane mili khāt uthāin, chahun disi dhūdhū ūthal ho —
kahahin kabīr suno bhāī sādho, jag se nātā tūtal ho —
Who is that rogue that robbed the city?
The cot (body) is made of sandalwood (valuable material) and the bride (soul) is sleeping on it. She asked a friend: “O friend! Please come and decorate my hair. My bridegroom (God) is annoyed with me.” Yamraj (death) came and climbed and sat on the cot, and tears flowed from my eyes. Four persons lifted the cot to the burning ghat, and fire started from all four directions. Kabir says: “O brother sadhu, listen to me! The relationship with the world has broken.”
kete din ko uthāye thāt – chorus
jown yatan tum dehī pālī, so dehī mili mātī khāk —
mar mar jaiho phir phir aiho, kar lo sowdā yehī hāt,
prān pakheru nagar hai kāyā, nā jāno jāye kihi bāt —
kahain kabīr suno bhāī sādho, tab kā kari ho kāgaj phāt—
For what day in your life are you making preparations?
The body that you have carefully nurtured will one day be reduced to ashes and mix with the dirt. You will die again and again, and will be born again and again. This world is like a market, so do your proper business now. The soul is like a bird in the city of the body. You do not know what journey it will take. Kabir say, “Dear brothers, listen to me. What will you do when the soul separates from the body?”
kewat sunahū hamār, piyā ke milan kaise hoi ho – chorus
ek toh akeli pardes men, koī sang na hamār,
nadiyā prabal bāt men, ganga jamuna dui dhār —
nāw purānī jhānjharī, pawan chale bekarār,
chahundis ghere hain bādarī, bijulī chamke apār —
malhā chatur sujān ho, main toh bhaī hain lachār,
jehi vidhi tumko sumujhi āwai, kheike utārahū pār —
puran naiya men baithike, sati bhaī patiwār,
khewat vivek bichārike, saheb kabir kadihār —
O boatman, please listen to my question. How may I go to meet my beloved?
I am alone in a foreign place, and no one here is a true companion. The current in the river is flowing fiercely, and the Ganga and Jamuna are only two streams. The boat is old and leaky, and the wind blows restlessly. All around the rain clouds are billowing, and the lightening flashes continuously. The boatman is clever and knowledgeable, but I am helpless. However you think it is proper for the crossing, please take me across. While sitting in the boat of the worldly ocean, make truth the oars and vivek (discriminative knowledge) the boatman. Kabir the master is the saviour.
khabar nahin yā jug men palkī,
sukrit karle nām sumar le, ko jāne kalkī – chorus
kowdī kowdī māyā jodī, bāt kare chhalkī,
pāp gathariyā hai sir upar, kaise hoi halkī —
tārā mandal ravī chandramā, jotī jhalāmalkī,
jab hī hansā karat payānā, mātī jangalkī —
māt pitā pariwār bhāī bandu, tiriyā matlabkī,
māyā lobhī nagar basat hai, ye apne kabkī —
yahh sansār rain kā sapnā, osbund jhalkī,
kahahin kabīr bhowjal tarne men, tākat guruwar kī —
There is no information of the future moment in this world.
Please do virtuous actions, and recite the name of God, as no one knows what tomorrow will bring. You amass wealth with great exertion with the help of deceitful actions. You are bearing the bundle of sins on your head. How will the weight be lessened? The sun, moon and the light of twinkling stars look beautiful. But your similarly beautiful looking body will mingle with the dirt of the forest when the soul departs. Your mother, father, brother and all relations, and your wife love you for their own benefit, to fulfill their own karmas. The selfish people living in the city will not be your everlasting companion. This entire world is like a dream of a night; it is like a sparkling drop of dew. Kabir says that you will cross the worldly ocean by the power imparted by a realized guru.
khalak sab rain kā sapanā, samajh dil koī nahin apanā.
kathin mad lobh kī dhārā, bahā sab jāt sansārā – chorus
ghadā jas nīr kā phūtā, patr jas dāl se tūtā,
taisahin nar jān jindagāni, saberā chet abhimānī —
bhūlo mat dekhi tan gorā, jagat men jīvanā thorā,
tajo mad lobh chaturāī, raho nishank jag māhī —
sajan parivār sut dārā, sabhe us roj hai nyārā,
nikal jab prān jawegā, nahīn koī kām āvegā —
bhūlo jani dekh yahh dehā, lagāwo satnām se nehā,
kate bhramjāl kī phānsi, kahain kabīr avināsī —
The world is a dream of a night. O mind! Realize that nothing is truly yours.
The flow of ego and attachment is strong, and the entire world is swept away in it. It is just as the water pot that breaks, or as the leaf that separates from the branch, So also is the life of a man. O Egoistic Man! Realize this truth quickly. Do not be fooled by looking at the fair-skinned body. Life in the world is short. Give up the ego, greed and cunningness, and live this life fearlessly. Your friends, family, son and wife will all be separated from you on that day. When the soul leaves the body, none of them will be able to help you. Do not be beguiled by seeing the body. Develop love for the Eternal Name. This will break the trap of doubts. Kabir says that then you will become immortal.
khasam binu telī ko bail bhayo,
baithat nāhīn sādhu kī sangati, nādhe janam bhayo – chorus
bahi bahi marahu pachahu nij swārath, yam ko dand sahyo,
dhan dārā sut rāj kāj hit, māthe bhār gahyo —
khasamahi chhādi vishai rang rāte, pāp ke bīj boyo,
jhūthī mukti nar āsh jīwan kī, unhh prem ko jūth khayo —
lakh chowrāsī jīw jantu men, sāyar jāt bahyo,
kahain kabīr suno ho santo, un swān ko punchh gahyo —
Without the master you are like the bullock of the oilman. You do not sit in the company of holy people. Instead, your life is tied with a rope. Staying on the outside, you die wrapped up in your own ego, and bearing the licks of Yama. Your wealth, wife, son, control, work and wellness became burdens. Leaving your master, you took to evils, and sowed the seeds of sin. You have a false hope of liberation in this life. Your pretense of love is false. You are being swept away in the ocean of 8.4 million life forms. Kabir says, listen to me O Sants, you are holding on to a dog’s tail.
ko jānai bāt parāye man kī – chorus
rāt andherī chorā dānte, ās lagāye parāye dhan kī —
āndhar mirag bane ban dole, lāgā bān khabar kā tan kī —
mahā mohha kī nīnd parī hai, chunar legā suhāgin tan kī —
kahain kabīr suno bhāī sādho, guru jāne hain paraye man kī —
Can anyone understand the workings of the strange mind?
In the dark night of ignorance the thieves of passions are lurking, wishing to plunder your wealth. It’s like the deer wandering in the forest in darkness. She is not thinking of danger and is shot with the arrow. There is a sleep of deep delusion, but the enlightened person knows it’s only a temporary superficial covering. Kabir says, listen to me brothers. The guru understands the workings of the strange mind.
koī bole adhār par bolāvā ho – chorus
yahh bolāvā kā sakal pasārā, ghat ghat karat kilolavā ho,
yahh bolāvā se tīn dev bhaye, brahmā vishnu maheshavā ho —
yahh bolāvā se tīn lok bhaye, chānd sur tārā ganavā ho,
kahahin kabīr bolāvāke chīnhe, utar jāi bhavparavā ho —
Someone is uttering melodious words from space.
The entire world is the expansion of that Word which is playing in everyone.
From that Word the Trinity of gods, Brahma, Vishnu and Mahesh appeared.
The same Word is the root of the three worlds, and the sun, moon and stars.
Kabir says that he who recognizes Him (Word) will cross the worldly ocean.
koī lodhat sant sujān, kāyā ban phūli rahe – chorus
ekahī ek mile guru pūrā, mul mantra jo pāwe,
sādhu sant kī bānī būjhe, man pratīt badhāawe —
duje man kī dubidhā mete, dujā bhāv na lāwe,
bhītar bāhar eke dekhe, sohi sant kahāwe —
tīje tīno gun se nyārā, trivenī asnānā,
trikuti mahal men āsan māre, anahad dhun sun kānā —
chowthe chanchal man bas rākhe, chaturāī sab tyāge,
chadhi ke prem hindolā jhūle, guru se bhakti bar mānge —
pānche pānch tattva prakāse, pāncho indrī sādhe,
pakad pawan ko parichai karke, man pawanā gahi bāndhe —
chhathe chhawo chakra ko bedhe, shat dal hoi prakāsā,
ingalā pingalā mārag shodhe, gagan guphā men bāsā —
sāte satya bachan prakāse, sat mūrat lakhi āwe,
makar tār ko dorī gahi ke, ajar amar ghar pāwe —
āthe asht kamal dal phūle, ghat ujiyārī hoi,
ātam se par ātam chīnhe, sant kahāwe soī —
nirakhi dekhi nowmī ke dwārā, jab guru purā pāwe,
howe sant kāyā se nyārā, jyon guru sandhi lakhāwe —
dasmen daso dwār ko pāwe, anahad jahān uchārā,
kahain kabīr suno bhāī sādhu, koi koi karat bichārā —
Plucking flowers of spirituality,
The body is a forest of blooming flowers. But only the wise can pluck them. How does one attain to this wisdom? Firstly, go to the perfect Teacher, and learn from him the inner teaching. Contemplate on the words of the saints, and strengthen your faith day by day. Secondly, cast all your doubts away, and shun the perception of duality. See the One dwelling inside and outside. Achieve this and you’re a saint. Thirdly, rise above outer attributes, and take a seat at the “third eye”, This is verily the palatial throne where you hear the Divine Melody. Fourthly, reign in the restless mind, and abandon all your cleverness. Swing on the swing of divine love, and entreat the Teacher for the gift of devotion. Fifthly, acquaint yourself with the eternal elements and exert mastery over the senses. Acquaint yourself with the science of breath, and let the mind and breath harmonize. Sixthly, let consciousness pierce the six chakras, and reaching above them, see the light. Make perfect the left and right nerve currents, and dwell in the cave of the Void. Seventhly, let truth enlighten your life, and behold the Supreme Spirit in you. Grab hold of the silken thread of realization, and climb to the Eternal Abode. Eighthly, let the lotus of consciousness bloom, and render your heart resplendent. When in your soul you see the Eternal, then you’re fit to be called a saint. Ninthly, your portals of perception will open, when you make an ally of the Perfect Master. You will see that the soul is not the body, when the Master shows the soul’s unity with God. Tenthly, you’ll reach the door of liberation, where the Divine Melody resounds. Kabir says, “Listen to me, my brothers. Only a rare one considers my teaching.”
kohi kachhū kahai dil lāgā hai,
tan bhī lāgā man bhī lāgā, jyon suī bich dhāgā hai — chorus
tan man lāgā rām bhajan men, hatkat log abhāgā hai,
barat aginī men kanchan dāre, sonā milat sohāgā hai —
hans kī bānī hans pahichāne, kā janegā kāgā hai,
kahahin kabīr suno bhai sādho, jīv brahm hwai jāgā hai —
Whatever one may say, my mind is attached to God.
The body and mind are both attached, just as the thread is attached to the needle. The mind and the body are both absorbed in devotion to God; people who refused to do devotion are unfortunate. Its just as gold, when mixed with borax, and put into the fire, becomes pure. Only a swan knows the speech of another swan. How will a crow understand it? Kabir says: “O brother sadhu, listen to me! The soul becomes Brahm (the Absolute) when realized.”
kown rangrejawā rangal morī chunarī – chorus
dhāga pānch pachīson lāge, hāth parī parmārath dulārī,
chowkī chār prem kā butā, pahirat yā dhani hogai piurī —
pahirī odhī dhani bhaī satmārag, samujhi samujhi bhaī din din dubarī,
kahahīn kabīr ajab rangrejavā, sādhu sangati gahī charanan ubarī —
Who is the Dyer (God) that dyed my chunari (body)
In this chunari there are five and twenty-five threads (components of nature), and it became attractive when used in good actions. It has embroidery of love on the four corners; the bride (soul) becomes yellow (beautiful) wearing this chunari. Wearing the chunari the bride walked on the path of devotion, and became leaner (spiritually refined) day by day, because of knowledge. Kabir says that the Dyer is very great, and the bride will get salvation by being in the company of saints, and doing devotion.
kown marai kahū pandit janā;
so samjhāi kahow ham sanā – chorus
mātī mātī rahī samāī, pawanai pawan liyā sangi lāī,
kahain kabīr suni pandit gunī, rūp muwā sab dekhai dunī —
O Pandit! Please tell me who it is that dies? Please explain it to me!
The clay (body) mixes with clay (earth); and the air mixes with the air.
Kabir says: “O learned scholar, listen! Only the form dies and the whole world sees it dying.”
kown marai kown janmai āī;
sarag narak kowne gati pāī – chorus
panchtat avigat thai utpānā, ekai kiyā niwāsā,
bichhure tat phiri sahaji samānai, rekh rahī nahīn āsā —
jal men kumbh kumbh men jal hai, bāhari bhītri pānī,
phutā kumbh jal jalhī samānā, yahu tat kathow gyānī —
ādai gaganā antai gaganā, madhe gaganā bhāī,
kahain kabīr karam kis lagāi, jhuthī sank upāī —
Who dies and who takes birth? Who goes to heaven and who to hell?
The five gross elements came from the Immortal God, and they are in Him. God is everywhere. The elements separated from the Supreme Element are again absorbed into the Supreme Being, and there is no sign of separation. The pot is in the water, and the water is in the pot (water is inside and outside of the pot); When the pot breaks, the water mixes with water. Thus the sages teach the unity of the soul and God once the pot of ignorance breaks. In the beginning, middle and end there is God, and like space, there is no change in God. Kabir says: “Your karmas bind you, and it is useless to have doubts about it.”
kripā sindhū mujhe apnā, banā loge to kyā hogā;
zarā satnām kānon men, sunā doge to kyā hogā – chorus
dayā karne ko jīwon par, jo tum duniyā men āye ho,
merī bhī tarph ek drshtī, jhukā doge to kyā hogā —
sakal jag men patit pāwan, tumhārā nām jāhir hain,
agar mujh ek pāpī ko, bhī tāroge to kyā hogā —
akhandit gyān kī dhārā, varash ke param sukhdāī,
prabal traitap kī agni, bujhā doge to kyā hogā —
paran siddhānt vedon kā, lakhāke ātmā mujh ko,
mere dil se avidyā ko, hatā doge to kyā hogā —
kaī mudtat se gote khā, rahā hun main vichāro men,
sahārā de ke charnon kā, bachā doge to kyā hogā —
padī hai āy ab merī, prabhu bhavdhār men naiyā,
khewaiyā ban kināre par, lagā doge to kyā hogā —
araj dharmadās kī prbhujī, phakat charanon men ye hai kī,
janam aru maran ke dukh se, chhudā doge to kyā hogā —
O Lord, Ocean of Mercy! If you make me your own, how fortunate I’ll be. If you whisper the secret of the Eternal Name to me, how fortunate I’ll be. You have come into the world to show mercy on all of us living beings. If you glance, mercifully, towards me how fortunate I’ll be. In the whole world your name is known as the Redeemer of the down trodden. If you redeem me, a sinner, how fortunate I’ll be. You embody the unlimited stream of knowledge and you shower eternal bliss. If you put out the fire of the three types of severe sufferings, how fortunate I’ll be. If you reveal to me the eternal wisdom of the Vedas and my soul, And you remove ignorance from my heart, how fortunate I’ll be. I am forlorn and have been suffering deception for a very long time. If you give me the help of your refuge and save me, how fortunate I’ll be. O Lord! My boat has come and is now in the current of this worldly ocean. If you become the boatman and take me across, how fortunate I’ll be. O Lord! Dharamdas has only one request in seeking your refuge. If you release me from this suffering of birth and death, O, how fortunate I’ll be.
krodh na chhodā, jhūth na chhodā,
satya bachan kyon chhod diya tū ne,
nām japan kyon chhod diya tū ne —
jhuthe jag men jī lalchākar,
asal watan kyon chhod diyā tū ne —
kowdī ko toh khub sambhālā,
lāl ratan kyon chhod diyā tū ne —
jihi sumiran te ati sukh pāyo,
so sumiran kyon chhod diyā tū ne —
khālis it bhagwān bharose,
tan man dhan kyon na chhod diyā tū ne —
You did not give up anger and falsehood. Why did you give up speaking the truth? Why did you give up chanting God’s name? You have been allured by the falseness of the world. Why did you abandon your true country? You have amassed cowry in the world. Why did you give up the precious gem? The remembrance of God that brings great happiness, why did you give it up? You ought to have pure dependence on God, so why did you not give up dependence on the body, mind and wealth?
kuchh lenā na denā, magan rahanā – chorus
gaharī nadiyā nāw purānī, khewatiyā se mile rahanā —
terī sāheb hai ghat bhītar, ākhiyān khol dekho nainā —
pānch tattwa kā banā pūtalā, jismen rahe merī mainā —
kahain kabīr suno bhāī sādho, guru ke charan men lipat rahanā —
In devotion there is no taking or giving, only absorption in the guru.
The worldly ocean is deep and the boat is old. Therefore remain on good terms with the boatman. Your master resides in your heart. Use your eyes of wisdom and behold him. Your body is made of five elements, and in it dwells the maina (soul). Kabir says, listen to me dear brothers. Cling to the feet of the guru.
kumatiyā dāruni roj lade re – ch.
sumati kumatiyā dono bahiniyān, kumati ko dekhike sumati dare re –
nit uthi rāri karai sabahi se, māre marai nahi jarāi jare re –
chāl chalāi jas maigar hāthi, ghumri ghumri jas bichhi chadhe re –
dekho kumatiyā ki chaturāi, amrit men vish ghori piyāi re –
kahahin kabir suno bhai sādho, yahh vish santan se hi jharai re –
O God, the bad intellect is quarrelling with me daily.
Good and bad intellects are two sisters, but the good intellect is afraid of the bad one, which quarrels without reason. She always quarrels with everyone, and would not die or burn if someone tries to destroy her. She walks like an intoxicated elephant, and causes vertigo just as the sting of a scorpion. See what cleverness bad intellect has: she drinks the mixture of nectar and poison. Kabir says: “O brother sadhu, listen to me! Only the saints have power to remove the poison of bad intellect.”
kyā dekh man bhayā diwānā, chhodi bhajan māyā niptānā – ch.
pancham mahal dekhi mati bhule, ant khāk mili jānā,
kaph pitt vayu mal mūtra bhare hain, soī dekh nar karat gumānā–
rajā rāj chhod ke jaihain, khetī karat kisānā,
yogī yatī satī sanyāsī, ye sab kāl ke hāth bikāna —
mātu pitā sut bandhu sahodar, ye sab apne swārath ānā,
ant samai koī kā na āwai, prān nāth jab karahi payānā —
bhajan pratāp amar pad pāīye, shok mohi chintā nahin ānā,
kahai kabīr suno bhāī sādho, guru charan par rākho dhyāna —
O mind, what have you seen that you have become bewildered? You have given up devotion and become entangled in Maya. Do not lose yourself over the beautiful body of five elements. In the end it will become ashes. You are full of phlegm, bile, gas, feces and urine. Why do you then have pride over it? The king will depart leaving his kingdom. The farmer will depart leaving his farm. The yogis, ascetics, satis and renunciates will all be sold at the hands of death. Your mother, father, son, brother and other relatives have all come into your life for their own purposes. In the end not one will come to your rescue when the soul departs on its journey. By the grace of devotion, you will reach the eternal abode where grief, attachments and cares will not afflict you. Kabir says,”Dear brothers, listen to what I say. Fix your attention at the feet of the guru.”
kyā soyā bechet musāphir, kyā soyā bechet?
is nagrī men chor basat hai, sarbas dhan hari let – chorus
moha nishā agyān andhero, chahundis chhāyo āi,
tāmen swapanā dekhi anokhā, mūrakh rahyo lubhāi —
kāl khādā shirpar tere, tujhe nā tanak vichār,
nā jānai karleyagā, kab terā pakad ahār —
pānw pasāre tū paryo, udai bhyo hai bhor,
jāg dekh sab chaldiye hai, tere sāthī owr —
chet sabere bāwre, phir pāchhe pachhtāi,
tujhko jāna dūr hai re, kahe kabīr jagāi —
O traveler! Why are you still caught in the unconsciousness of sleep? Thieves (passions) live in this city (body) and they will plunder all your wealth (soul). The night of attachment and the darkness of ignorance are pervading all around. In this darkness of ignorance, O foolish man! you saw a strange dream, and became enchanted by it. Death is standing at your head and you do not give the slightest thought to it. You do not know when it will grab hold of you, and make a meal of you. It is morning already and you are still lying on your bed with legs out-stretched. Wake up and see that all your other companions have gone away (died). O Foolish Man! Get up in the morning of knowledge or else you will repent for it. Kabir is awakening and instructing you that you have to go on a long journey yet.
kyā soyā gaphlat ke māte, jāg jāg nar jāg re – chorus
umdā cholā banā amolā, lāgā dāg par dāg re,
do din kī jindagānī jagat men, jarat mohh kī āg re —
tan sarāi men jīw musāphir, kartā badā dimāg re,
rain baserā karle derā, chalā saberā tāk re —
karma kenchurī lagī chit men, bhayā manush se nāg re,
padta nahīn samajh sukh sāgar, binā prem bairāg re —
yahh sansār vishai ras māte, dekho samajh bichār re,
man bhownrā tū vish kā ban taj, chal begam ke bāg re —
soham sumire hans kahāwe, kāmī krodhī kāg re,
kahain kabir dayā satguru kī, pragate pūran bhāg re —
Why are you sleeping in the pride of ignorance? Wake up! Wake up! Oh man! Wake up! You have a great and priceless body, but you have stained it again and again. You live in this world for two days, but you are burning in the fire of attachment. Oh traveler! Your body is an inn and you are so proud of it. This inn is only for a night’s stay, and in the morning (death) you will leave it. Your mind is occupied with the cover of bad actions, and from a man you have become a snake. Without love and renunciation you will not know the ocean of bliss. The world is intoxicated with passions; see and think carefully; Oh bumble bee-like mind! Give up this jungle of poisons and go to the queen’s garden (garden of devotion). He who recites Soham is said to be a beautiful swan, but he who is full of lust and anger is said to be a crow. Kabir says, that with the grace of Satguru, you will have absolute good fortune.
Llagāle pyāre satsang men prīt
lagāle pyāre satsang men prīt – chorus
hai satsang amolik jag men, guru jan gīt,
ved purān bhāgawat gītā, sākhī det hai īt —
māt pitā sut bandhaw nārī, sab do din ke mīt,
sadā na rahe sāhibī terī, log kutumb sangīt —
swārath men priyā sabahīn lāge, yahh hai jag kī rīt,
parmarath men vighan ghanere, sab howai viprīt —
satsangati se kasmal nāshat, sadā sahāi punīt,
bhowsāgar ke tāran kāran, param pati guru hīt —
tan dhan yowban kā mad tyāgo, sab so rahe vinīt,
rāmswarūp guru sharan kabīram, jin pad kije prīt —
Oh my dear friend, develop love for satsang.
The great Gurus have sung that satsang is priceless in the world. The Vedas, Puranas, and the Bhagwat Gita, all bear witness to this fact. Your mother, father, son, relatives and wife are all companions for a few days. Your mastership will not remain with you always, nor will the company of people and your relatives. For their own reasons, they all express love, for this is the custom of the world. There are many obstacles in caring for the welfare of others, thus all people become displeased. Through satsang, all evils are destroyed, and it is always helpful for improvement. For the sake of crossing this worldly ocean, the guru remains the eternal father. Give up the pride of body, wealth and youth and, instead, be humble before all. Ramswaroop has come to the refuge of Kabir at whose feet he showers his love.
lagan kathin more bhāī, guru se lagan kathin more bhāī – chorus
lagan lage bin kāj nā sari hai, jīw parlai tarjāī —
mirgā nād shabd kā bhedī, shabd sunan ko jāī,
soi shabd suni prān det hai, taniko na man me darāī —
taji dhan dhām satī ko niksī, sat karan ko jāī,
pāwak dekhi dare nahi man men, kūd pare sar māhī —
swāti būnd liye ratat papīhā, piyā piyā rat lāī,
pyāse prān jāi kyon na abahī, owr nīr nahi bhāī —
doū dal āni jure jab sanmukh, sūrā let larāī,
tūk tūk ho gire dharanī pai, khet chhor nahin jāī —
chhāro apne tan kī āshā, nirbhai ho gun gāī,
kahain kabīr aisī low lāwai, sahaj mile guru āī —
O Brother! It is difficult to be absorbed in loving devotion to the guru. Without it, your life will not be fulfilled, and the soul will not cross this world of dissolution. The deer knows the secret of the melody and gets absorbed in it. Listening to it, she fearlessly gives up her life. The sati leaves her home and wealth and goes to burn herself on the funeral pyre. Seeing the fire she is quite fearless and jumps right into it. For the swati raindrop, the papiha cries “Piya, Piya”. Even if it’s life goes at that moment, it will not accept any other water. When two armies confront each other, the brave soldiers start to fight. Even if their bodies are cut to pieces, they do not run away from the battlefield. Similarly, give up attachment to the body, and fearlessly sing the glories of God. Kabir says that whoever loves God like this, finds Him easily and becomes absorbed in Him.
lākh kaho samujhāi sīkh merī ek na mānai re –chorus
yahh man aisā bāwarā, karai anokhe kām,
sthir hoi kabahūn let nahin, ekpal prabhu kā nām,
hānī aru lābh na jāne re, sīkh merī ek na mānai re —
kahān lag main varnan karūn, owgun bhare anek,
hit anhit jāne nahiīn, apnī rākhat tek,
amiy vish ek men sānai re, sīkh merī ek na mānai re —
jahān tahān mārā phirai, bhalī burī sab thowr,
jāne ko chūkai nahīn, jahān lag yākī dowr,
rahe nahin ek thikānai re, sīkh merī ek na mānai re —
yahh man hai bahurūpiya, kahain kabīr bichār,
gyānī murakh bāwarā, dharai swāng hazār,
rār santan se thānai re, sīkh merī ek na mānai re —
No matter how much I explain to the people, they do not accept my instructions. The mind is very crazy and it does many strange things. It does not stay still at all, and it does not take the name of God even for a moment. It does not know what is good or bad for it, so they do not accept my instructions. For how long can I go on explaining, since they are full of countless faults? They do not understand what is good or bad for their welfare, and they remain obstinate. They keep mixing nectar with poison, and they do not accept my instructions. They wander here and there not even thinking whether it’s good or bad. And in wandering they spare no effort as long as their means allow. They do not accept my instructions, Kabir thoughtfully explains that the mind takes many forms. It takes on pretended forms as if wise, foolish or mad. It picks quarrel with the saints. They do not accept my instructions.
liye suman kā hār khadā hūn dwār,
kabīr sukhdhāmī, tum ho prabhu antaryāmī – chorus
jag dukh se atī ghabrāyā hūn, tab charan sharan men āyā hūn,
milā na koi adhār, jo lewe hamen ubār, guruwar swāmī –
vanchak jan ke phandā bhārī, jismen bhūle jīv anārī,
metahun tīno tāp, lakhāke āp, satyagun dhāmī –
tum bandīchhor kahāte ho, jīwan ke phand chhudāte ho,
ab merī karo nihār, shabd taksār, batāwo swāmī –
kāyā vīr kabīr guruwar, rām swarūp sadā pad kinkar,
guru charan sukhāre, sharan tumhāre, guruwar charan namāmī—
I am standing at your door with a garland of flowers, Oh Guru Kabir! The abode of bliss, and the knower of all inner secrets. I am greatly disturbed by the suffering in this world, and I have now come to your refuge. I had not found help from anyone to liberate me, O Master, my Guru. The deceivers of the world lay down horrible traps, and the innocent lives become entangled in them. You can remove the three types of sufferings by giving me a glimpse of yourself, O Guru, the Abode of Eternal Qualities! You are hailed as the liberator from bondage, and you remove the bondage of people. Now please take care of me, and give me the essence of the Shabda, O my Master! You are full of strength, O Guru Kabir! And Ramsaroop is always your servant. Your feet give me bliss, and I have come to your refuge. I offer salutations at your feet, O Satguru!
loka jāni nā bhūlo bhāī;
khālik khalak khalak men khālik, sab ghat rahyo samāī – chorus
allāh ek nūr upnāyā, (nipāyā) tākī kaisī nindā,
tā nūr thai sab jag kiyā, kown bhalā kown mandā —
tā allāh kī gati nahīn jāni, guri gud dīyā mīthā,
kahain kabīr mein purā pāyā, sab ghati sāhib dīth—
O people of the world! Do not have doubts.
God is in the world, and the world is in God. He is all pervading. Allah created a light. Why do you abuse it? That light created the whole world. Who then is good or bad, high or low? No one knows the secret of Allah, but with the grace of the guru one can realize His sweet form through knowledge. Kabir says: “I saw God perfectly, and He is pervading all beings.”
Mmai sādar shīsh jhukātā hūn
mai sādar shīsh jhukātā hūn, gurudeo āpke charanon men – chorus
kuchh apnī vinai sunātā hūn, gurudeo āpke charanon men,
jis jis yonī men bhraman karūn, jo jo sharīr mai grahan karūn,
tahān kamal bhringavat raman karūn, gurudeo āpke charanon men —
ghar men rahe yā ban men rahe, man kā pad pankaj gahe rahe,
barhhtā nisdin neha rahe, gurudeo āpke charanon men —
sukh sampati kī chāha nahīn, pariwār chhūte parwāha nahīn,
hoi merā nibahi yahīn, gurudeo āpke charanon men —
gurudeo karun terā kirtan, bhulun na tumhen nish din pal kshan,
tan man dhan merā arpan hai, gurudeo āpke charanon men —
O Gurudeo! I respectfully bow down at your feet, And, O Gurudeo! I also offer my prayers at your feet. In whatever form I am born, in whatever body I take, Let me live at your feet, as the bee does on the lotus flower. Whether I live in a house or jungle, my mind should be at your feet. My love should remain attached to your feet, and grow day by day. I have no desire for the happiness of wealth. I have no cares about relationships. Let me always reside at your lotus feet, O Gurudeo. O Gurudeo! I will chant your name. I will not forget you for a moment, either by day or by night. I offer my body, mind and wealth at your lotus feet, O Gurudeo.
main bārijāū satguru kī, mero kiyo bharam sab dūr – chorus
pyālo pāyo prem ko, ghori sajīwan mūr,
chadhī khumārī nām kī, hogaī chaknā chūr —
vimal prakāsh akāsh men, lakhyo binā shashi sūr,
magan bhayo man gagan men, sunike anahad tūr —
mamtā ghati samtā badhi, ur antar bharpūr,
rāg dwesh jag se mitāyo, ab man bhayo manjūr —
shabd sunat yam dut ke, mukh men lāgī dhūr,
āy mile dharm dās ko, satguru hāl hajūr —
I consider myself a sacrifice to Satguru because he has removed all my doubts. He gave me cupsful of love in which he stirred in the life-giving herb. This made me intoxicated with God’s name, and my body felt as if its shattered to pieces. I saw the pure divine light in the heavens, even when there was no moon or sun. I became exceedingly happy when I heard the divine melody. My pride diminished as my mind became steadfast in equal vision. In my heart I felt fulfilled. The duality of love/hate for the world vanished. My mind felt at ease. When the messengers of Yama heard the shabd they were all defeated. Satguru went to Dharam Das, accepted him, and gave him liberation.
man lāgo mero yār phakīrī men – chorus
bhalī burī sabkī sun līje, kar gujrān garībī men.
ākhir yah tan khākh milegā, kyā bhūle magrūri men —
prem nagar men rahanī hamārī, pāī bhaktī jagīrī men —
jo sukh pāyo rām bhajan me, so sukh nāhī amīrī men —
kahahin kabīr dayā Satguru kī, bhalī banī hai saburī men —
O friend! My mind is attached to God’s begging (devotion).
If one speaks evil or good listen to him; but live a simple and humble life. In the end, the body will turn to ashes. Why are you proud of it? We live in the city of love, and obtained the kingdom of devotion. The happiness obtained in the devotion to God cannot be found in wealth. Kabir says: “By the grace of Satguru, I got contentment and patience, and with patience, I met God.”
man mast huā tab kyon bole – chorus
hirā pāyo gānth gathiyāyo, bār bār wāko kyon khole,
halukī thi tab chadhī tarājū, pūrī bhaī tab kyon tole,
surati kalārī bhaī matwārī, madwā pī gaī bin tole —
hansā pāyo mān sawovar, tāl talayā kyon dole,
terā sāheb hai ghat māhīn, bāhar nainā kyon khole,
kahai kabīr suno bhāī sādho, sāheb mil gaye til ole —
When the mind is intoxicated with God’s love, what need is there to speak about it? When you get the precious diamond and tie it in a knot, what need is there to display it again and again? When something is deficient in weight it needs weighing, but when the weight is full, what need is there for weighing? The mind has become intoxicated with the elixir of God’s love; it has drunk it without measuring. The swan (soul) has reached the serene lake of Mansarovar (serenity in meditation). What need is there for it to go to the ditches? Your master dwells within your own heart; what need is there for you to keep looking outside? Kabir says: “O brother sadhu, listen to me! I have found the Master behind the third eye (meditation at the trikuti)”.
man men sambhal ke dekho, do din kī zindagī hai,
yahh os kā babūlā, tan thahartā nahīn hai – chorus
kshan kshan men hī badaltā, kshan hī men lapt hotā,
mittī ke kachche ghat men, jal thahartā nahī hai —
vāyu ke jhonk men jyon, dīpak kī jyoti nājuk,
tyon zindagī tumhārī, napāyedār kī hai —
sansār dharmshālā, sab jīw musāphir jyon,
āte hī jāte rahate, koi thahartā nahīn hai —
dhandār griha kutumbī, nahīn sāth men chalenge,
achhī burī kamāī, sāthī terā wahī hai —
do din kī zindagī men, mat dāg tū lagānā,
chalnā sambhal sambhal ke, māyā nagar yahīn hai —
tu chet ai bhataktā, pardesh kā musaphir,
abhīlāsh desh terā, sansār yahh nahīn hai —
Think carefully and see that your life is only for two days.
It is like a dewdrop that vanishes in a moment.
Life changes from moment to moment, and in a moment it is gone.
Water cannot stay in a goblet of raw clay,
Just as the delicate flame cannot stand the gust of wind.
Just so, your life is very temporary here.
This world is like a hostel and everyone is like a traveler,
Everyone comes and goes, and no one remains here.
Your wealth, home and relations will not go with you
Only your good or evil deeds will be your companions.
Do not let your short life of two days in this world become stained,
Walk very carefully in this world, for it is a city of Maya (illusion).
O traveler! You are lost in this world. Realize that you belong to another country, The country, which you desire, is not this world.
man merā kar saheb se prīti – chorus
aiso samai bahuri nahīn paiho, jaihai owsar bīt,
tan sundar chhabi dekh na bhūlo, yahh bālu kī bhīti —
sukh sampati sapnen kī batiyā, jaise trinn par sīt,
jāhī kiye parampad pāye, soi karm kar nīti —
sharan āye so sabahī ubare, ye hī guru kī rīti,
kahain kabīr suno bhaī sādho, chaliho bhowjal jīti —
Oh My Mind! Be in love with God!
You will not get a second chance like this, once it has gone. Do not be fooled by seeing this beautiful body; it is like a castle made of sand. Happiness and wealth of this world are transient, just as dewdrops on the grass. Earnestly do that by which you can obtain the Eternal goal. It is the guru’s tradition that whoever comes to his refuge is liberated. Kabir says: “O brother sadhu, listen to me! You will be victorious over the cycle of rebirths.”
man nā rangāe rangāe jogī kaparā – chorus
āsan mārī mandir men baithe, nām chhādī pūjan lāgai patharā –
kanavā phādai jogī jatavā badhaulai, dadhiyā badhāī jogī hoi gailai bakarā –
jangal jāī jogī dhuniyān ramaulai, kām jaraī jogī bani gailai hijarā
mathavā mudāī jogī kapadā rangaulai, gītā bānch ke hoi gailai labarā –
kahahin kabīr suno bhai sādho, jam darwajavān bāndhal jaibe pakarā –
O Yogi! Instead of colouring your mind, you have coloured your clothes. You sit in the temple in yogic posture, and instead of reciting the true name of God, you worship stones. You put thick rings in your ears; you grow matted hair and beard, and look like a he-goat. Going to the jungle you became a mendicant, lighting fire and inhaling the smoke; you also remove the desire of sex and become impotent. O Yogi! You shave your hair and colour your clothes, and reading the Gita you became a liar. Kabir says: “O saint listen to me! (If you pretend that you are a saint) You will go to hell bound in chains.”
man phulā phulā phirai jagat men, kaise nātā re – chorus
mātā kahe yahh putra hamārā, bahin kahai bīr merā,
bhāī kahe yahh bhujā hamārī, nārī kahai nar merā —
pet pakari ke mātā rowai, bānhī pakari ke bhāī,
lapati jhapati ke tiriyā rowai, hans akelā jāī —
jab lag jīwai mātā rowai, bahin rowai das māsā,
terahh din tak tiriyā rowai, phir kare ghar bāsā —
chār gaji chargajī mangāyā, chadhā kāth kī ghodī,
chāro kone āg lagāyā, phūnk diyo jas horī,
hād jarai jas lākadī, kes jarai jas ghāsā —
sonā aisī kāyā jari gaī, koī na āyo pāsā,
ghar kī tiriyā dhundhan lāgī, dhūndhi phiri chahun desā —
kahain kabīr suno bhāī sādho, chhādo jag kī āsā —
What type of relationships do you have in the world that you move about with a mind puffed up with pride? Your mother says that you are her son, and your sister says that you are her brave one. Your brother says that you are his very arm, and your wife says that you are her husband. At death, your mother holds on to your belly and cries, while your brother holds on to your arm and cries. Your wife thrashes about and cries, but your soul departs alone. Your mother cries as long as she lives, and your sister cries for ten months. Your wife cries for thirteen days, then goes about her household duties. You are draped with four yards of hand spun shroud, and you are placed on the wooden pyre. Fire is lit at the four corners, and you are burned like the bonfire at the time of Holi. Your bones will then burn like firewood, and your hair will burn like dry grass. Your body which was as valuable as gold was burned, and no one came to be beside you. Your wife will start searching (for a mate), and will search in many countries. Kabir says, “O brother sadhu, listen to me! Give up dependence on the world!
man re hari bhaj, hari bhaj bhāī ,
jā din tero koī nāhīn, tā din rām sahāī – chorus
tantra na jānū mantr na jānū, jānū sundar kāyā,
mīr malik chhatrpatti rājā, te bhi khāyā māyā —
ved na jānū bhed na jānū, jānū ekahi rāmā,
pandit disi pachhiwārā dīnhā, mukh kiyo jit nāmā —
rājā ambārish ke kāran, chakr sudarshan dhāre,
dās kabīr ko thākur aiso, bhakti kī sharan ubāre —
O my dear mind, sing the glories of God.
The day when no one can help you, God comes to your rescue. I do not know tantras and mantras, but am attached to the beautiful body. The leaders, rulers and emperors of the world were deluded by Maya. I do not know the Vedas and their secrets, but I know only God. The pandits put saint Namdev behind the temple, but his power made the temple turn around. The king Ambarish was cursed (by sage Durvasa) and God sent his Sudarshan chakra against Durvasa. When you get a master like Satguru Kabir, he will awaken devotion in your heart.
man re jāgat rahiye bhāi;
gāphil hoi basat mati khowai, chor mūsai ghar jāī – chorus
shat chakra kī kanak kothdī, bast bhāv hai soī,
tālā kunjī kulaph ke lāge, ughdat bār nā hoī —
pānch paharawā soi gaye hai, bastai jāgan lāgī,
jarā maran byāpai kuchh nāhī, gagan mandal low lāgī —
karat bichār manahī man upjī, nā kahīn gayā nā āyā,
kahain kabīr sansā sab chhutā, rām ratan dhan pāyā —
O Brother Mind! Remain spiritually awake!
Be careful and do not get intoxicated with ignorance, because the thieves (passions) will plunder your house (body). Your house is as precious as gold, and it has six chakras. Your real Self is dwelling in it. You need the key (meditation) to open its lock (ignorance,) and when you get it, you can unlock it easily (Self-Realization). The five guards (senses) have fallen asleep, and your real Self has awakened. Now you will not suffer old age and death, because your consciousness has reached the highest state of realization. This enlightenment arises from within, and there is no question of going or coming anywhere. Kabir says: “All my doubts are removed, and I obtained God, the real Gem.”
man re man hī ulatī samānā;
guru prasādī akali bhai tokown, nahīn tar thā begānā – chorus
nerai thai dūri, dūri thai niyarā, jini jaisā kari jānā,
owlown thīkā chadhyā balidāī, jini piyā tini mānā —
ulte pawan chakrā shat bedhe, suni surti tai lāgī,
amar nā marai, marai nahin jīwai, tāhi khoji bairāgi —
anbhai kathā kawan so kahiye, hai koī chatur vivekī,
kahain kabīr guru diyā palītā, so jhal birlai dekhī —
O mind! Now all your wandering waves are absorbed in your own nature. With the grace of Satguru you got realization, otherwise you were a stranger to yourself. That which was near to you (illusion) has gone far away, and that which was far away (realization) came near, hence you became realized. The mind was engaged in the worldly passions, but turned around towards God. He who drinks that nectar knows its taste. The mind reversed and pierced all six chakras, and attained the serenity of meditation in the void (silence). The true Self is immortal; it never dies, and it does not take birth. O renunciate! Try to find it. To whom can I tell the story of my experience? Only those will know who had the realization. Kabir says: “My Master gave me the torch of knowledge, but very few can realize the sparks of that Light (God).”
man re tu abkī ber sambhāro
janm anek dagā men khoyo, bin guru bājī hāro – chorus
bālāpan men gyān nā tan men, jab janme tab bāro,
tarunāpan tāmas men khoyo, kīje kuchh nagāro —
sut dārā matlab ke sāthī, tāko kahat hamāro,
tīn lok ow bhuvan chaturdas, sabahī kāl ko chāro —
pur rahyo jagdīsh jagat men, mil rahyo ow nyāro,
kahahin kabīr suno bhāī sādho, sab ghat dekhanhāro —
O mind! Take care while you have this life.
You have lost many lives in doubt. Without a guru you lost your bet. At birth you were innocent, and in childhood you had no knowledge. You wasted your youth in enjoyments, and traveled to far off cities to earn a living. Your son and wife are friends for selfish motives, but you claim that they are yours. In the three worlds and fourteen divisions of the universe, time is eating everything. God is Omnipresent. Though he is in all, He is also beyond all. Kabir says: “O brother sadhu, listen to me! God knows everything of the heart because that is where He resides.”
man re tū dhīraj kyon na dhare – chorus
subh aru asubh karm purbale te, rati na ghate badhe re,
honhār so hot jagat men, chintā kāhe kare re —
pashū panchhī kīt patangiyā, sab kī khabar kare re,
garbhbās men rakshā kīnhīn, so bāhar kyon bisare re —
tum toh hansā wahi sāheb ke, bhatkat kāhe ko phire re,
satguru chhod owr ko dharwe, kāraj nahīn sare re —
māt pitā sut bandhu tiriyā, mohh ke jār jare re,
samujh dekh man koi nahin apanā, dhokhe men kāhe ko pare re —
sant kī saran gaho more man, kotik vyādhi hare re,
kahahin kabīr suno bhāī sādho, sahaje jīw tare re —
O mind! Why don’t you feel consoled?
Your good or bad deeds in former lives will not decrease or increase even by a fraction. Whatever is to happen in the world will happen, so why do you worry? God takes care of the animals, birds, worms, and insects; He protected you when you were in the womb, so why have you forgotten him after birth? You are the soul of that master. Why do you wander aimlessly? If you leave the Satguru and accept others, your life’s mission will not be fulfilled. Your mother, father, son, relatives, and wife are all consumed with their own attachments. O mind! Try to understand that nobody is really yours. Why do you live in doubts? O mind! Accept the refuge of the saint, and countless evil karmas will be removed. Kabir says: “Listen O brother Sadhus! You will easily obtain liberation.”
man re tu kar sāheb se prīt – chorus
saran āye se sabahi ubāre, aisī unkī rīt —
sundar dehh dekhi mat bhūlo, jaise trin par sīt,
kāchī dehh akhir gir parī hain, jyown bālū kī bhīt —
mānush janm bahutī nahīn paiho, jāt janm sab bīt,
sāheb kabīr chadhe gadh ūpar, diye nagārā jīt —
O mind! Have love for God.
It is God’s rule that He saves all those who come to his shelter. As the dewdrop on the grass is lost in a moment, so is the body. Do not forget this by looking at its beauty. The fragile body will “collapse” eventually, just as a wall made of sand. The human form that you are mis-using here, you will not get again and again, Kabir Saheb climbed onto the fort, and sounded the drum of victory (liberation).
man re tu manahī men ulat samātā – chorus
yā man hastī jangal bāsā, khoj sakal phal khātā,
jo bas pare mahāwat kere, daī ankush murkātā —
yā man jogī yā man bhogī, yā man devī devā,
yā man ulat hot bairāgī, karai guru kī sevā —
man kī khoj koī nahin pāwe, shiv sankādik brahmā,
aparam pār pār nahin pāwe, agam agochar mahimā —
niyare ke dur dur ke niyare, jin jaisā anumānā,
orbatiyā se chadhe baderī, jin pakdā tin jānā —
anubhow kathā kown se kahiye, hai koī sant vivekī,
kahahin kabīr guru diye palītā, vā ghar birlā pekhī —
O Mind! Turn around and merge into yourself.
This mind is like an elephant in the jungle (world); he searches and eats all the fruits (pleasures). If he can be controlled, the mahout (devotee) will use the ankush (knowledge) and control him. This mind sometimes behaves like a yogi, and again as an enjoyer of pleasures. Sometimes it behaves like a goddess or a god. Sometimes this mind behaves like a renunciate, and serves his guru. No one understands the mystery of the mind, not even Shiva, Sankadik or Brahma. This mind is limitless and difficult to comprehend. Its greatness is unfathomable and imperceptible. According to one’s understanding, the mind can say that that which is near is far, and that which is far is near.* The mind can climb from the eaves to the rooftop (super conscious). He who understands this becomes knowledgeable.* To whom can I explain this experience? If there is a wise saint, he will understand it. Kabir says that the rare person, whom the guru enlightens, will be able to see the home (God Realization) *God is near, within, but people think of God as being far, elsewhere. So they search for Him. In Yoga the mind (Kundalini Power) rises from the base of the spine (Muladhara Chakra) to the brain (Sahasrara Chakra) producing enlightenment.
man re tu samujhi ke lād ladaniyān – chorus
pīna hoi to yahīn tu pīle, āge desh nā paniyān,
sowdā hoi to yahīn kar lenā, āge hāt na baniyān —
bade-bade nāyak lād gaye hain, terī bāt kitaniyān,
jamrājā ke dut phirat hain, tod dāle gardaniyān —
ghar ke log jagāti ho ke, chhin let kardhaniyān,
kahahin kabīr suno bhāī sādho, shabd men surati samaniyān —
O mind! Think properly before you load the bundle of actions on yourself.
If you want to drink, drink here (in this life), because there is no country or water elsewhere. If you want to buy something, buy here, because there is no market or seller elsewhere. Great leaders have gone with their load of actions. What will befall you? The messengers of Yamraj are wandering, and will break your neck (death). The family members are toll tax collectors, and they are taking your entire wealth. Kabir says: “O brother sadhu, listen to me! Fix your mind on the Word and meditate on God with love.”
man tohī kis vidhī kar samujhāūn – chorus
sonā hoi toh sohāgā mangāūn, bank nāl ras lāūn,
gyān shabd kī phūnk lagā kar, pāni kar pighalāūn —
ghorā hoi to lagām lagāūn, upar jin kasāūn,
hoi sawār tere par baithūn, chābuk dai murkāūn —
hāthi hoi toh janjir lagāūn, chāro pair bandhāūn,
hoi mahāwat sir par baithūn, ankush dei chalāūn —
gyān chāhiye gyān sikhāūn, satya ki rāha batāūn,
kahahin kabir suno bhai sādho, amara pur pahuchāūn —
O mind! By what means can I enlighten you?
If you were gold, then I will use borax in the crucible. I will blow the fire with the knowledge of the Word, and melt you like water. If you were a horse, I would put on the reins and saddle on you. Sitting on you I would ride you and control you with the whip. If you were an elephant, I would bind your four legs with strong chains. Becoming a mahout I would sit on your head, and control you with the iron goad. If you wish knowledge, then I would teach you and show you the path of Truth. Kabir says, “O brother sadhu, listen to me! I will take you to the immortal abode”.
mat bāndho gathariyā apyash kī – chorus
jab yam rājā lene ko āwe, magruri nikse nas nas kī,
jo satguru kā dhyān lagāwe, chowrāsī mit jāi mānush kī —
nirbhai hoi param pad pāwe, phānsī kat jāi jīvan kī,
kahain kabīr suno bhāī sādho, chuwat būnd amiras kī —
Do not tie the bundle of disgraceful actions.
When Yamraj comes to take you, all the pride from your whole body will depart from you. He who will meditate on Satguru will be free from the cycle of rebirths. He will be fearless and will obtain salvation. The noose binding him will be cut. Kabir says: “O brother sadhu, listen to me! Drops of nectar will keep falling incessantly.
mātī kā khelownā mātī men mil jāyegā,
mān mera kahanā nahin toh pachhtayegā – chorus
sundar rūp dekh kar bhūlā, dhan yoban ke mad men phūlā,
ek din hansā akelā ud jāyegā —
patī patnī pitā aru mātā, sakhā sumitr sahodar bhrātā,
pal bhar men nātā sabhī se chhut jāyegā —
hīrā jawāhir kī mālā tumhārī, makhmal ke gadde owr resham kī sārī,
hat sūt būt sab yehī chhuti jāyegā —
hīrā aiso janam ganwāi diyo soi soi, phir pachhtāyegā diwāne man roi roi,
kahain kabīr suno bhāī sādho, aisā janam nahin phir pāyegā —
Your body is like a doll made of clay, and it will return to clay.
Pay heed to what I say, or you will suffer regrets. You have become fascinated with your beautiful form and prided yourself due to youth and wealth. One day the soul will depart alone. In a moment your relationships with your husband, father, mother, good friends and brothers will vanish. Even your necklace of diamonds and gems, and your velvet bed and silken sarīs, hat, suit and boots will all be left here. You have wasted your precious body sleeping in ignorance. Later you will foolishly cry with regret. Kabir says, listen to me brothers. You will not get this birth again.
māyā mahā thagini ham janī – chorus
tirgun phāns liye kar dole, bole madhurā bānī,
keshav ke kamalā hoi baithī, shiv ke bhavan bhavānī —
pandā ke murati hoi baithī, tirath hūn men pānī,
yogī ke yoginī hoi baithī, rājā ke ghar rānī —
kāhu ke hīrā hoi baithī, kāhū ke kowdī kānī;
bhaktā ke bhaktini hoi baithī, brahmā ke bramhānī —
kahahin kakbīr suno ho santo, ī sab akath kahānī —
I know Maya to be a great cheater.
With the noose of three gunas in her hand she roams the world, and speaks in sweet languages. In the home of Keshav (Vishnu) she sits as Kamla (Lakshmi), and in the home of Shiva she is Bhawani (Parvati). In the home of the panda (priest) she is in the form of idols, and in the holy places of pilgrimage she is in the form of water. In the home of the yogi she is the yogini, and in the palace of the king she is the queen. For some she is the wealth of diamonds, and for others she is useless shell (cowry). In the home of the bhakta (devotee) she is the bhaktin (female devotee), and in the home of Brahma she is in the form of Brahmani. Kabir says: “Listen, O brother saints! All of these are mysterious and difficult to explain.
māyā taji na jāi, santo māyā taji na jāi, jaise bel birichh laptāi – chorus
kām taje toh krodh na chhūte, krodh taje toh lobhā,
lobh taje toh āshā māre, mān barāi shobhā —
jo ghar taje madhi chhawāwe, udyam taje toh pherī,
ladkā taje toh chelā mūde, mati māyā ne gherī —
motī māyā sab koī tyāge, jhīnī taji na jāi,
swāmī apne shishya ko tāk kar, so yojan chalī jāi —
hāth se paisā chhŪwat nāhīn, pāt yon pāmar tāke,
najar tamāsā dekhan chāhe, rasnā rason men jāke —
māyā tyāgī man vairāgī, tan men manahīn samāī,
kahahīn kabīr suno bhāī sādhu, birle jhūthī janāi —
O saints! It is difficult to give up Maya; indeed, it is most difficult;
It is like a strangling vine wrapped around a tree. When you give up lust, anger remains, and when you give up anger then greed remains. When you give up greed, then desires afflict you, and you display haughtiness of pride. You give up your home and dwell in a thatched hut, and you give up work and wander from place to place. You give up your children but then you take disciples, and still Maya surrounds you. Everyone wishes to give up the materialistic Maya, but the subtle ones such as longings and ego are difficult to give up. The guru, the swami, or master because of his Maya, will travel long distances to his disciples; He does not touch the money at hand; instead he signals to tie up the money and cloth in a bundle for him; His eyes long to see interesting sights and his tongue to taste delicious foods. Detach your mind by shunning Maya, and turn your mind into your own self. Kabir says: “O brother sadhu, listen to me! Little do you know that Maya is false”.
māyā taji na jāi, santo māyā, parm prabhu apne hī ur pāyo,
jugan jugan kī mitī kalpanā, sadguru bhed batāyo – chorus
jaise kuwari kanth mani bhūshan, jāno kahūn gamāyo,
kahū sakhīne āi batāyo, manko bharam nashāyo —
jyon tiriyā swapne sut khoyo, jānike jīy akulāyo,
jāgi paro palang par pāyo, na kahūn gayo na āyo —
mirgā pās base kastūrī, dhundat ban ban dhāyo,
ultī sugandh nābhi kī līnī, sthir hoi kai sakuchāyo —
kahahin kabīr bhaī hai vahh gati, jyon gunge gud khāyo,
tākā swād kahai kāhu kaise, manhī man muskāyo —
You find the eternal Lord in your own heart.
The Satguru imparts such a secret that your troubles of the ages vanish. It is as if a beautiful bejeweled cane is thought to be lost; And a true friend informs you of it, and removes the distress from your mind. Again, it is as a woman who, in her dream, loses her son, and becomes distressed; But when she awakens, she finds him on the bed, and he neither came nor went anywhere. Further, it is like the musk deer with musk on herself, but she runs around in the forest searching for the fragrance. She then realizes that the musk is in her own navel, and she feels ashamed. Kabir says that the condition is such as that of the dumb person eating sugar. How can he tell the taste? But relishing it he feels very happy
mein bārījāun satguru kī, mero kīyo bharm sab dūr – chorus
pyālo pīyo prem ko, ghori sajīwan mūr,
chadhī khumārī nāmkī, hogaī chaknā chūr —
vimal prakāsh akāsh men, lakhyo binā shashī sūr,
magan bhayo man gagan men, suni ke anahad tūr —
mamtā ghatī samtā badhī, ur antar bharpūr,
rāga dwesh jag se mitāyo, ab man bhayo manzūr —
shabd sunat yam dūt ke, mukh men lāgī dhūr,
āiye mile dharamdās ko, satguru hāl hazūr —
I offer myself as a sacrifice unto Satguru; he has removed all my doubts;
I have drunk cupfuls of love mixed with the life giving medicinal root. I have become intoxicated with God’s name, and I am literally shattered to pieces. I see the pure light of the heavens even when there is no moon or sun; Hearing the unstruck Divine melody, my mind is fully absorbed in the firmament of meditation. My ego has vanished and I gained equanimity. My heart is filled to overflowing. The Love and hate relationships of the world vanished, and now my mind is completely satisfied. Hearing the shabda, the messengers of Yama had their mouths filled with dust (defeated). Dharamdas sings that Satguru in all his glory came to him.
merī merī karte karte, bītī re umariyā,
dhīre dhīre bandhatī jāwe, pāpo kī gathariyā – chorus
garbhbās men bandhā padā thā, kīnhā tab ekarār thā,
nām bhajan kā wādā karke, ho āyā bhowpār thā,
is kāyā men phans kar bande, kyon bante bāwariyā–
yahh jar merā, yahh ghar merā, sabahī ko apnātā hai,
dhan dowlat ow kutum kabīlā, koi sang nahīn jātā hai,
ant samai satnām bhajan bin, pachhtāye ānāriyā–
mutthī bharke āyā thā tū, duniyān ke bazār men,
jayegā tu khālī hātho, sāheb ke darbār men,
pachhtayegā us din bande, ruk jāye dagariyā–
bīti gayī so bīti re bande, āge kā kar khyāl jī,
par upkār bhajan Satguru kā, karnā jīvan sār jī,
nā jāne kab lūt jāyegī, jīvan kī bajariyā–
Even as you say mine, mine, your years are passing.
Slowly, slowly, you have been gathering up a bundle of sins. When you were confined in your mother’s womb, you made a promise. You promised that you will sing the glories of God’s name, and then you were born. O Man! Why are you entangled in the body and are becoming insane? You say that this wealth is mine, this house is mine, and you display ownership of them. But your wealth, possessions, family and wife, will not go with you. In the end, without singing of the Eternal Name, you will be full of regrets because of your ignorance. You were born into the marketplace of this world with your fists clenched. But you will go empty handed to your master’s dwelling. You will regret the day, O man, when your path will be blocked. What has gone, let it be gone, O man! But take care of what lies ahead. Caring for the welfare of others, and singing the glories of God, are really the essence of your life. You really do not know when the bazaar of this life will be plundered.
merī naiyā padī bhowsāgar men, satguru ise pār lagā denā,
ye ādhi ow vyādhi satāi rahe, inse prabhu mohi bachā lenā – ch.
main shishya āpkā kahalāyā, kuchh karm dharm nahin ban pāyā,
karunā nidhan kīje dāyā, mere dil ke dosh mitā denā —
pāpī hūn patit malīn hūn main, sab bhānti lāchār ow dīn hūn main,
sadguru bas tere adhīn hūn main, tāro ab chahe dubā denā —
arajī pai merī dhyān dharo, sankat ko mere begi haro,
merā shudhāchār bichār karo, merā bigrā samai banā denā —
sat gyān pradān mujhe kar do, de bal buddhi nirmal kar do,
mere pāpon kā parlai kar do, charano men apne lagā lenā —
dukh haran āpkā nām bhī hai, bhagwān ko āp se kām bhī hai,
jahān klesh tahān ārām bhī hai, inse pare moksh dilā denā —
O Satguru! My boat is lying in the worldly ocean.
Please take it across to the other shore. These mental and physical maladies are torturing me; Oh Lord, please save me from them; I am said to be your devotee, but I have not been able to perform any righteous works. O Fountain of Mercy, please have compassion on me; please remove the defect from my heart. I am a downtrodden and unclean sinner. In every way I am helpless and humble. O Satguru! I am submitting myself to you. At your pleasure you may either take me across or drown me. Please earnestly consider my request, and please quickly remove my sufferings. Please take note of my need for rectification, and please correct my erroneous life. Please give me the gift of eternal wisdom. Please give me the strength of knowledge and make me fearless. Please destroy all my sins, and accept me at your feet. You are also named the remover of sufferings. Even God has a duty towards you. Wherever there is suffering there is also peace. Please give me liberation from these dualities.
merā man baniyāre, man kī bān kabhī nahin chhode – chorus
her pher ke donon palle, andar kāni dandī,
man men jhūth kapat hridai men, hāt chowrāsi māndī —
pure bāt dūr sarkāwe, kamtī bāt le tole,
pāsang mānhī dandī māre, mīthā mīthā bole —
ghar men iske chatur sayānī, chhin-chhin men chit chore,
kunba iskā badā hamārī, amrit men vish ghole —
jal men wohi thal me wohi, har ghat ghat men dole,
kahain kabīr suno bhāī sādho, bin matlab nahin bole —
The mind is like a cheating shopkeeper, and it does not give up its habit of cheating. By tricks, it keeps the two pans unbalanced by hiding the unequal arms of the scale. The mind is untruthful and makes the heart deceitful. It sets up its shop in this world of rebirths. It pushes the correct weight (good actions) aside and uses the lesser weight for weighing. It uses a counter weight for cheating, but keeps talking sweetly. Its ‘housewife’ is very cleaver and moment by moment she attracts others. Her family (mind functions) is very deceitful and mixes poison with the nectar. He is in the water and on land, and moves in every heart. Kabir says, “Llisten O brother sadhus! Do not speak uselessly.”
mere saiyān nikasī gaye mein nā ladī – chorus
mein nā bolī, mein nā chalī, odhī chadariyā akelī padī,
is nagarī me das darwājā, nā jāne kown sī khidakī khulī —
pānch dewaraniyān pachīs jethaniyān, nā jāne in men se kown ladī,
kahahin kabīr suno bhai sādho, is byāhī se kumārī bhalī —
(Just as a woman weeps when separated from her husband, the soul weeps when it is separated from God.) My Husband has gone somewhere; I did not quarrel with him. I did not say a word to Him, as I was sleeping alone under a blanket (ignorance). There are ten doors in this city (body). I do not know which window was left open. I have five younger sisters-in-law (sense organs), and twenty-five older sisters-in-law (components of life). I do not know which one of them quarreled with Him. Kabir says: “O brother sadhu, listen to me! I think, instead of this marriage, I was better off remaining a virgin.”
milnā hoi toh mil jul līje, yehī dam kā melā hai – chorus
dīpak hai toh ghat ujiyārā, gyān guru man chelā hai,
jāko būjh pare so mānush, nahin toh mātī dhelā hai —
bowrā gānw anokhī bastī, koī rotā koī hastā hai,
is nagarī kī yehī rīti hai, sukh mahangā dukh sastā hai —
sādhu sant ko bund kā nāhin, pāp kā mehh barastā hai,
chahun ore dekho kīchar pānī, jo ātā so phastā hai —
amar lok se āyā bande, phir amarā pur jānā hai,
kahain kabīr suno bhāī sādho, aisī lagan lagānā hai —
If you wish to unite with God, then do it with love and cordiality. Union with God is the true purpose of life. When there is light of knowledge within the heart, it becomes enlightened, because knowledge is the guru and the mind is the disciple. Whoever has discriminative knowledge is human, otherwise he is only a lump of clay. This world is full of insanity, and it is a strange settlement. In it some people are laughing and some are crying. In the world true happiness is rare, but suffering is plentiful. Sadhus and saintly people are rare as scattered raindrops, but evil people are plentiful as a deluge. If you look in all directions, the world would appear like a muddy swamp. Any one venturing in would become entangled. O man, you have come from the eternal abode, and that is where you have to return. Kabir says, listen my dear brothers. Develop deep love for God.
mo sam kown barā pariwārī – chorus
sat hai pitā, dharm hai bhrātā, lajjā hai mahatārī,
shīl bahin santosh putra hai, chhamā hamārī nārī —
āshā sāsu, trishnā hai sārī, lobh moha sasurārī,
ahamkār hai sasur hamārā, sab jīwan apkārī —
gyānī guru vivekī chelā, sadā rahe brahmachārī,
kām krodh dou chor basat hain, tinkā dar hai bhārī —
man diwān surati hai rājā, buddhi mantrī hai bhārī,
satya nām kī basūn nagariyā, sāhib kabīr bhow tārī —
Who has a bigger family than me?
Truth is my father, righteousness is my brother, and respect is my mother. Good character is my sister, contentment is my son, and forgiveness is my wife. Desire is my mother-in-law, and cravings are sisters-in-law, and greed and attachment are my in-laws. Ego is my father-in-law, and it commits evil actions against others. The guru is enlightened and the disciple is full of discernment, and they always remain unattached to Maya. Lust and anger live with me as two thieves, and I have great fear of them. My mind is an assistant, the soul is the king and intellect is my great minister. I live in the city of the Eternal Name which, Kabir says, removes one from the world of rebirths.
moko kahān dhūndhe bande, main toh tere pās men – chorus
na tīrath men na mūrat men, na ekant niwās men,
na mandir men na masjid men, na kāshī kailāsh men —
na main jap men na main tap men, na main vrat upās men,
na main kiriyā karm men rahatā, nahīn yog sanyās men —
nahīn prān men nahīn pind men, na brahmānd akāsh men,
na main bhrikutī bhanwar guphā men, sab swāsan kī swās men —
khoji hoi turat mil jāūn, ek pal kī talāsh men,
kahain kabīr suno bhāī sādho, main toh hūn biswās men —
O my dear devotee, where are you searching for me? I am already with you.I am not in the places of pilgrimage or in deities, or in an isolated dwelling. I am not in the temples and mosques, and I am not in the holy city of Kashi or Mount Kailash. I am not in the recitation of prayers or in austerities, or in ritual fasting. I do not dwell in rituals or in yoga, or in renunciation. I am not in the breath or in the material body, or in the expanse of space. I am not in the cave of the trikuti (third eye), but I am in the breath of the breath. If you search for me you’ll find me immediately, even in a moment. Kabir says, “Dear brothers, listen to me! I dwell in your faith.”
mujhe apnī sharan men lelo rām, lelo rām,
lochan man men jage na ho toh,
charan yugal men lelo rām, lelo rām – chorus
jīwan deke jāl bichhāyā, rach ke māyā nāch nachāyā.
chintā merī tabhī mitegī, jab chintan men lelo rām, lelo rām —
tumne lākho pāpī tāre, merī bāre bāji hāre, bājī hāre,
mere pās na punya kī punjī, pad pūjan men lelo rām, lelo rām —
rām he rām, rām he rām, ghar ghar atakun, dar dar bhatakun,
kahān kahān apnā sir patakūn, is jīwan men milo na tumko rām, he rām,
is jīwan men milo na tumko, mujhe maran men lelo rām, lelo rām
O God, please take me into your refuge. Please take me.
If you do not see me fit to be in your refuge, then please let me have a place at your feet. You gave me life but you also created entanglements. You created Maya, and she makes me dance to her tune. My cares will vanish only when you turn your attention towards me, so please accept me. You have liberated thousands of sinners, but when my turn came I seem to lose my chance. I do not have an accumulation of virtues, but please let me worship your feet. O God, from house to house I faced obstacles, and wandered from door to door. Where can I now bash my head? If I do not find you in this life, then please accept me in death.
mukharā kyā dekho darapan men,
tere dayā dharam nahin man men – chorus
gahirī nadiyā nāv purānī, utaran chāhai pal men,
dharmī dharmī pār utari gaye, pāpī bude jal men —
darpan dekhat pench sanvārat, tel chuvat julphan men,
ek din aisā ān padegā, kāgā nochat tan men —
ām kī dāri koyaliyā bolai, suwanā bolai ban men.
gharwārī gharanī men rājī, phakkad āp apne men.
sundar tiriyā bīrā lāvai, sevā chāhe ang men.
kahain kabīr suno bhāī sādho, ī kā larihain ran men.
Why do you look at your face in the mirror, when there is no kindness and sympathy in your heart? The river (of life) is deep and the boat (body) is old, and you want to cross it in a moment. All the spiritual people crossed the river, but the sinful ones drowned in it. You look at your face in the mirror, and decorate your locks of hair by putting oil on it. But such a day will come when crows will pluck the flesh of your body. The cuckoo sings on the branch of the mango tree, and the parrot speaks in the forest. The housewife is happy in her house, and the knowledgeable saints are happy in themselves. Beautiful women serve betel leaf, and persons visiting her like her lustful service. Kabir says: “O brother sadhu, listen to me! How can such a person fight in the battle-field of salvation?”
Nnīnd nishānī mout kī
nīnd nishānī mout kī, uth kabīrā jāg,
owr rasāyan chhādi ke, nām rasāyan lāg – chorus
nīnd se ab jāg bande, rām men ab man ramā,
nirgunā se lāg bande, hain wahī parmātmā —
ho gayī hai bhor kabse, gyān kā sūraj ugā,
jā rahī har swās birthā, saīn sumiran men lagā —
phir na pāyegā tū owsar, karle apnā tū bhalā,
swapan ke bandhan hai jhūthe, mohh se man ko chhudā —
dhārle satnām sākhī, bandagī kar le zarā,
nain jo ulte kabīrā, sāīn tū sanmukh khadā —
Your sleep is like a mark of death. O people, wake up.
Give up all other elixirs and take only the elixir of God’s name. O people, even now, wake up and attach your mind to God. Attach yourself to the one above all attributes, for He is truly God. The dawn came a long time ago. Now kindle the sun of knowledge in yourself. Your breaths are going in vain. Devote yourself to singing the glories of the Master. You will not get this opportunity again, so seek your welfare now. This world is false like that in a dream. Clear your mind from attachment to it. Accept Satnām as the eternal Name and offer heartfelt salutations to it. O people, turn your vision around, look inward, and you will see God standing right before you.
nā main dharmī nāhin adharmī, nā main jati na kāmī ho,
nā main kahatā nā main suntā, nā main sewak swāmī ho —
nā main bandhā nā main muktā, nā main virat nā rangī ho,
nā main kāhū se nyārā hūwā, nā kāhū ke sangī ho —
nā ham narak lok ko jāte, nā ham swarg sidhāre ho,
sabahīn karm hamāro kiyā, ham karman ke nyāre ho —
yā mat ko koī birlā būjhai, so atal ho baithā ho,
mat kabīr kāhū ko thāpai, mat kāhū ko mete ho —
I am not righteous and I am not unrighteous. I am not an ascetic and I am not full of desires. I do not speak and I do not hear. I am not a servant and I am not a master. I am not in bondage and I am not free. I am not free from worldly attachments and I am not indulgent in them. I have not been separated from anyone, and I am not a companion to anyone. I do not go to hell, and I do not go to heaven. I perform all works, but I am free of all karmas. Hardly does anyone contemplate this philosophy, in which I remain steadfast. Kabir says, “I do not install any deities for worship, and I do not destroy any”.
nām bhajale satnām bhajale, kyo bhūli gayo ikarār re,
jhūthī sārī nagariyā – chorus
garbhbās men bhakti kabūle, tujhko na bisrāūn,
hardam yād karū mai terī, terahī gun gāūn,
karke dāyā bāhar lāyā, tohi dukhse diyā nikār re —
bālāpan hans khel gawāyā, tujhe yād nahin āī,
kar-kar pyār pitā-mātā ne, sukh kī nīnd bhulāī,
nādān rahā na dhyān rahā, na samjhā sār asār re —
jwān huā jwānī rang chhāyā, karat phire manmānī,
par tiriyan ko tākat dole, tujhpe chadhī jawānī,
jhūthī kāyā jhūthī māyā, jhūthā terā vyawhār re —
vridh bhaye tan rog satāye, ab kyā bane banāī,
log kutumb sab gārī dewai, ise mowt na āī,
rahā khāt padā shir kāl khadā, ab satnām pukār re —
Sing the Name, sing the Eternal Name! Why have you forgotten your promise? The whole world is false. In the womb you promised devotion, saying that you will not forget God: “I will always remember You and will sing of Your glory”. Through God’s grace you obtained birth, and He removed you from your suffering. In childhood you happily played and spent your time, and you did not remember God. Your mother and father lavished love on you, and in happiness you have forgotten God. In your innocence you did not think of God, nor did you understand the truth and falsity of your material life. You grew up and were taken up with the passions of youth, and you did as you pleased. You moved about fascinated by young maidens and you were intoxicated with your youth. But your body and all material pleasures are false, and false are your worldly preoccupations. In old age your body becomes diseased. What can you do then? Your family members then even curse you, and say why don’t you now die. You lie on your bed and death is waiting to take you; please now utter the Eternal Name of God.
nām dhwajaā phaharāī dās par, nām dhwajā phaharāī
kāl janjālī nikat nahin āwe, māyā dekh darāī – chorus
jin jin drohh kiyo santan so, hari ko nāhīn suhāī,
hirnākush nakh bodra vidāre, rāvan dhuri udāī —
sur pandit kavī nripati bādshāhh, unchī padavī pāī,
bhakti binā sab tuchh barābar, bāndhe yampur jāī —
ved shāstra bhāgawat bānche, jīv dayā nahin āī,
ahankār men jo nar bhule, ajagar dehh so pāī —
ham to kāni rākhi nahi bhāī, jyon kā tyon thaharāī,
bhāwe koī sukh dukh kari māne, bhakti kā panth chalāī —
yog yagya jap tap vrat sanyam, karni koti karāī,
nām binā sabahīn mat khālī, kahahin kabīr samujhāī —
The flag of God’s name flies over his devotee; the traps of Kal do not come near it, and seeing it, Maya becomes afraid. God never likes those who hate his saints. With his nails he tore the abdomen of Hiranyakashipu and also destroyed Ravan. Whatever high title the hero, pandit, poet, king or emperor, has, without devotion they are worth nothing, and they go bound to the city of Yama. Those who read the Vedas, Shastras and Bhagwat but have no mercy towards living beings, and those who are lost in their pride, will obtain the body of a python. I did not hide anything but explain everything as it is. Whether anyone likes it or not, I have shown the path of devotion. People practice yoga, ceremonies, recitations, austerity, vows and self control and millions of other actions; but Kabir, explaining, says that they are all empty without the name of God.
nām hari kā jap le bande, phir pāchhe pachhtāyegā – chorus
tu kahatā hai merī kāyā, kāyā kā gumān kyā,
chānd sā sundar ye na terā, mittī men mil jāyegā —
wahān se kyā tū lāyā bande, yahān se kyā le jāyegā,
mutthī bāndh ke āyā jag men, hāth pasāre jāyegā —
bālāpan men khelā khāyā, āī jawānī mast rahā,
budhāpan men rog satāye, khāt padā pachhtāyegā —
japnā hai toh jap le bande, ākhir toh mit jayegā,
kahat kabīr suno bhāī sādho, karnī kā phal pāyegā —
O devotee! Worship the name of God, or later you will be full of regrets; You say that the body is “mine”, but what pride is there in the body? Your body, as beautiful as the moon, is not really yours; it will one day mingle with the clay; O devotee! What did you bring from the beyond, and what you will take from here when you depart? You came into the world with clench fists, but you will depart with your hands outstretched. You spent your childhood in playing and eating, and when you grew up you became intoxicated with the world. When you grow old, diseases will afflict you and, lying on your cot, you will be regretful. O devotee! If you have to offer worship then do it now, for in the end your body will be finished. Kabir says: “Listen O brother devotees! You will receive the fruits of your own actions”.
nām sumar more bhāī, sakal taji nām sumar more bhāī,
mātī kā tan mātī mili hai, pawan men pawan samāī – chorus
jatan jatan kari sut ko pāle, kachchā dudh pilāī,
so betā re kāl ho baithe, bābā kahat lajāī —
jo tiriyā mukh biriyā chabāwe, sowat anga lagāī,
so tiriyā mukh morike baithe, chhūt gaye sagam sagāī —
jo dehiyā nit nit pakhāre, chowā chandan lagāī,
so dehiyā par kāg udat hai, dekhike log ghināī —
jhūthī kāyā, jhūthī māyā, jhūthe log lugāī;
kahain kabīr suno bhāī sādho, jhūthe jag patiyāī —
O Brother! Recite the name of God, and give up attachment to all others. The body, made of earth, will mingle with the earth, and breath will mingle with the air. The mother, with much effort, nurtures her son feeding him her own milk. That same son, one day, becomes disrespectful, and is ashamed to call his parents mother or father. The wife who lovingly feeds her husband, and sleeps with him, in the end, turns away from him, and breaks off all relations. That body which you wash every day and decorate with sandal paste, at the end, crows fly over it and people are scornful of it. The body is unreal, and attachment with it is unreal, and all relationships are unreal. Kabir says: “O brother sadhu, listen to me! The world believes in the lies.”
nar sumirahu sirjanhār, mānush tan pāya ke – chorus
kaise rahat achet, kabe phir owsar paiho,
phir nā milai as dāv, bahuri pīchhe pachhtaiho —
lākh chowrāsī jīv-yoni men, mānush janm anup,
tāhi pāyā chetat nāhī, kahān rank kahān bhup —
garbh bās men kowl kiyā, main bhajihown tohī,
nishdin sumiron nām, kasht se kādho mohī —
ek rām ko jāni ke, rahown nām lowlāi,
nek nā tohi bisārihown, yah tan rahe kī jāi —
itnā kiyā karār, kādhi prabhu bāhar kīnhā,
bhūl gaī yahh bāt, bhaye māyā adhīnā —
bhuli batiyā vā din kī, jab āgaī matiyā ān,
bārahh baras to aisahi bīte, khelat phirat nādān —
tarunāpan jab āi, dehh yowban mad mātā,
chalat nihār chhānh, tamki ke bole bātā —
chowā chandan lāike, pahire vasan banāi,
galiyon men jhankat phire, partiya dekhi musukāi —
tarunāpan gow bīti, budhāpā āi tulāne,
kānpan lāge shīsh, chalat duī charan pirāne —
nain nāsikā chuwan lāge, mukh se nikse swās,
vāt kaph ne gher liyā hai, chhut gaī tan kī ās —
māt pitā sut nāri, kaho kāke sang lāgī,
jab yahh tan jari jāi, kāminī hot sobhāgī —
ek din kāl garāsi hain, pariho jam ke dāw,
bin satguru nahin bānchi hain, kotin karo upāi —
suphal hoi yahh dehh, nehh saheb so kīje,
satguru dātā āhin, muktipad unson līje —
suphal hoi mankāmnā, sumran lāge pīr,
yahī rāhh hai mukti kī, yahh pad gāwain kabīr —
O man! Having obtained a human body, worship the Creator.
Why are you living unconsciously? When will you have this chance again? It will not be repeated, and you will then only repent. There are 8.4 million species of life, but the human form is the best. Having this form, whether you are a king or a beggar, you are still sleeping, In the mother’s womb you promised: “O God! I will worship you. Please take me out of this bondage. I will always recite your name.” Know the Supreme Ram and be absorbed in His name. Do not forget the name even for a moment, whether the body lives or dies. Because of this call, God delivered you from the mother’s womb. But after birth you forgot your word, and fell into the trap of illusion. You forgot your promise to God, and your intention has changed. You spent twelve years of your childhood in ignorance. At the time of youth, your body became powerful. And with the pride of youth, you talked to others with anger. You decorate your body with sandal paste and beautiful clothes. And you walk the streets peeping at maidens and smiling. Then your youth disappeared, and old age came upon you. Your head started to tremble, and your feet hurt as you walked. You have watery eyes, and your nose drips mucus, and you breathe through your mouth. You suffer from cough and rheumatism, and your body becomes helpless. Of mother, father, son and wife, tell me: “Are they companions to anyone?” At the time of death your body will be burnt to ashes, and your wife will marry again. One day time will torment you, and Yama will destroy you. You may try millions of tricks without Satguru, but you will not be saved. Your body will derive true benefit if you truly love God. Satguru is the real Donor, and you must receive salvation from Him. All your desires will be fulfilled when you recite the name of Satguru. Kabir sings and instructs that this is the path to salvation.
nar tain kyā purān padhi kīnhā,
anpāyanī bhakti nahin upjī, bhukhe dān na dīnhā – chorus
pūjā shilā chandan ghasi lāwai, bak jyon dhyān lagāwai,
antar ghat ke rām na chīnhai, thothe ghant bajāye —
kām na bisrā krodh na bisrā, lobh na chhūtā devā,
par nindā mukh te nahin chhūtī, biphal bhaī sab sewā —
bāt pāri ghar mūs birāno, pet bhare aprādhī,
jihi parlok jāi apkīrti, soī avidyā sāthī —
hinsā toh man te nahin chhūtī, jīw dayā nahin pālī,
parmānand sādhu sangati mili, kathā punīt na chālī —
kahain kabīr santan kī mahimā, param punīt suhāī,
āpā meti āpko chinho, tabai param pad pāī —
O man, what good did you derive from reading the scriptures? You did not develop devotion, and you did not give anything to the hungry. You grind the sandalwood and apply it to the deities, and your meditation is like that of a crane. You do not recognize God in your own heart, so ringing the temple bell is useless. You do not give up cravings and anger, and greed is in your heart. You also do not give up insulting others. Your devotion becomes fruitless. You go and take things from other people’s homes and sinfully fill your stomach. Your disgrace and ignorance will go with you into your next life. You still have violence in your heart, so you do not show compassion to living beings. The bliss you get in the company of holy people you forfeited, although you had good teachings.
nārad! mero sadhu se antar nāhīn,
mere ghat me sant basat hai, mai sādhun ke māhīn – chorus
sādhu jimāye se mai jīmū, ho ati tript aghāūn,
sādhu dukhāye se dukh pāwūn, byākul ho ghabrāūn —
jāge sadhu toh mai jāgūn, sowe sādhu to sowūn,
jo koi sādhu se droha kare, tehī jarāmur se khowūn —
jahān sādhu mere yash gāwe, tahān mai karūn niwāsā,
sādhu chale jāgūn uth dhāwun, mohi sādhun ki āshā —
māyā merī hai ardhāngī, so sādhun kī dāsī,
arsath tīrath sādhu charan men, koti gāyā aru kāshī —
sādhu dhyān mere ur antar, rahat nirantar bhāī,
kahain kabīr sādhu kī mahimā, as hari nij mukh gāī —
O Narad! I am not different from the saints. Saints live in me, and I live in them. When a saint eats, I eat and feel satisfied; when he is punished I suffer and become restless. When a saint wakes, I wake; when he sleeps, I sleep; He who opposes a saint also opposes me, and I avoid him from head to toe. Wherever a saint sings my glories, I remain there. When a saint walks, I wake up and quickly follow him, as I depend on him. Maya, who is my better half, is a servant to the saint. All the sixty-eight pilgrimages are at the feet of the saint, as are millions of visits to Gaya and Kashi. I always meditate on the saint in my heart. Kabir says that the Lord, Himself, has explained the greatness of the saint in this way.
nirgun rām japahū re bhāī;
avigati kī gati lakhī nā jāi – chorus
chāri veda jākai smriti purānā, now vyākaran maram nā jānā —
ses nāg jākai garad samānā, charan kaval kavalā nahīn jānā —
kahain kabīr jākai bhedai nāhīn, nij jan baithe hari kī chhānhī —
O brother! Worship that Nirgun Ram who is beyond attributes.
He is unfathomable, and His form is beyond the mind and intellect. The four Vedas, all the scriptures, the Puranas and the nine grammars do not know His secret. Sheshnag (Lord Vishnu’s serpent) and Garud (his eagle) are called devotees who absorbed themselves in Him, and goddess Laxmi (his wife), none of them knew Him. Kabir says: “God is beyond all differences, and everyone has the opportunity to come to His shelter.”
Oo musāphir jāg jā
o musāphir jāg jā, ab toh saberā ho gayā,
dhūndhne āyā kisī ko, tū swayam hī kho gayā – chorus
māns kā putlā jo lambā, sadhe tīn hāth hai,
mai mai use kahane lāgā, jo kuchh dino ke sāth hai —
janm se pahale na thā, nahīn ant men raha jāyegā,
yaha dekhte hī dekhte, ek din bhasam ban jāyegā —
agyān kī nindrā se gitānand ab toh jāg jā,
is deha rūpī jel se jaldī nikal kar bhāg jā —
O Traveler, wake up! It is already morning.
You came to search for something, but you got lost yourself.
You are made of flesh, and you are three and a half hands long.
You started calling it “I”, “I”, though it is only with you for a few days.
It was not there before birth, and will not remain after death.
One day, even in the view of others, it will be reduced to ashes.
O Gitanand! Even now, wake up from the sleep of ignorance.
Quickly get out of the prison of this body and escape.
owsar bār-bār nahin awai – chorus
jo chāho kari lew bhalāī, janm janm sukh pāwai —
tan man dhan men nahin kahu apna, chhadi palak men jāwai —
tan chhute dhan kown kām ke, kripin kāhe ko kahāwai —
sumiran bhajan karo sāheb ko, jāse jīw sukh pāwai —
kahahin kabīr pag dhare panth par, yam ke gan na satāwai —
This opportunity will not come to you again and again.
If it’s your wish, then do all the good you can, and you will have happiness birth after birth. Your body, mind and wealth are not really yours. They can leave you in a moment. When the body is gone of what use is your wealth. Why allow yourself to be called a miser? Offer your prayers and bhajans to God, and your life will be blissful. Kabir says that you will then tread the proper path, and the messengers of death will not afflict you.
Ppīle pyālā ho matwālā
pīle pyālā ho matwālā, pyālā prem amīras kā re – chorus
pāp punya dou bhugtan āyā, kown terā aru tu kiskā,
jo dam jīvo nām gun gāvo, dhan yowban sapnā nisikā re —
balāpan to khel men khoyo, tarun bhayā tarunī vashkā re,
vridh bhayā kaph vāt ne ghere, khāt pare nā jāt maskā re —
nābhi kamal men hai kasturi, kaise bhram mite pashu kā re,
bin satguru itne dukh pāyo, jaise bhataki muvā mirgā re —
lakh chowrāsī se ubran chāho, to chhodo kāmini kachaskā re,
kahahin kabīr suno bhāī sādho, nakh sikh rup banā vishkā re —
Drink the cup full of the nectar of love, and become intoxicated. You came into this world to reap both sin and virtue. Who is yours, and to whom do you belong? As long as you live in the world, sing the name of God. Wealth and youth are long dreams in the night. You spent your childhood in games, and when you grew up your wife rules you. When you become old, you suffer from diseases. As a result, you lay on a cot, and are unable to move. The musk is in the navel of the musk deer, but how will her doubts be removed. Without Satguru you suffered much, just as the musk deer dies in search of musk. If you want to save yourself from the cycle of 8.4 millions of forms, then give up the pleasure of the objects of senses, and lust for women. Kabir says: “O brother sadhu, listen to me! The entire body, from head to toe, has become poisonous.”
pade avidyā men sone wāle, khulegī ānkhe tumhārī kabtak,
sharan men āne ko sadguru kī, karoge apnī tayārī kabtak – chorus
gayā jo bachpan o khel din hai, chadhī jawānī ye chār din hai,
samai budhāpe kā phir kathin hai, rahoge aise anārī kabtak —
ajab atārī ow chitrakārī, milī manohar hai tumko nārī,
badhi hai dowlat kī jo khumārī, rahoge aise hijārī kabtak —
jo yagya ādik hai karm nānā, phal hai inhīn kā sukh swarg pānā,
mite na inse bhaw ānā jānā, sahoge sankat ye bhārī kabtak —
kabīr toh kahate hai pukārī, magar tumhī ko hai akhtiyārī,
suno agar na suno hamārī, banoge sachche vichārī kabtak —
O Sleeper! How long will you remain asleep in ignorance? How long will your eyes be open (to live)? How long will you be engaged in merely making preparations for coming to the refuge of Sat Guru? Your childhood were days of play and are gone; your middle age will last only four days. Old age will then come and you will face many problems. How long will you remain ignorant of (God)? You have a wonderful and artfully decorated home, and you obtained a beautiful wife. You are becoming intoxicated with the increase of your wealth. How long will you remain lost in this way? The various religious ceremonies and rituals can be fruitful for reaching the abode of happiness. But these cannot abolish your rebirths in this world. How long will you endure such difficult sufferings? Kabir is giving this instruction to you, but you have the right to accept it or not: “Whether you listen to me or not, how long will it take you to think about the Truth?”
pānī bīch batāsā santo, tan kā yahī tamāsā hai – chorus
kahī se āyā kahān jāyegā, kyon baithe pachhtātā hai,
mūthī bāndhe āyā bande, hāth pasāre jātā hai —
kiskī nārī kown purush, kahān se nātā lātā hai,
bade bihāl khabar nahin tankī, virahī lahar bujhātā hai —
ek din jīnā do din jīnā, jīnā baras pachāsā hai,
antkāl bīsā sow jīnā, phir marne kī āsā hai —
jyon jyon pānw dharo-dharnī men, tyon kāl niyrātā hai,
kahahin kabīr suno bhāī sādhu, gāphil gotā khātā hai —
O saint! Just as sugar dissolves in water, so also the spectacle of the body will be destroyed. From where did you come, and where will you go? Why are you repenting? You came into this world with clenched hands, and you will leave with outstretched hands. Nothing will go with you, and no one is a wife or husband to anyone. Who is a wife and who is a husband? Who established such a relationship? You are perplexed and do not know about your body. You may live for one day or two days, or perhaps fifty years, Or you may live one hundred and twenty years, but at last you have to die. As you go step by step on this earth, just so moment by moment time (death) is getting closer. Kabir says: “O brother sadhu, listen to me! Why are you losing your life carelessly, and drowning in the ocean of re-incarnation?”
pānī men mīn piyāsī re, mohi suni suni āwat hānsī – chorus
ātam gyān binā nar bhatake, koī mathurā koī kāshī,
jaise mrigā nābhi kasturī, ban ban phirat udāsī —
jal bich kamal kamal bich kaliyān, tāpar bhawar niwāsī,
so man bas trailok bhayo sab, yatī satī sanyāsī —
jāko dhyān dhare vidhi hari har, munijan sahas athāsī,
so tere ghat māhi virāje, param purush avināshī —
hai hājir tohi dur batāwe, dūr ki bāt nirāsī,
kahain kabīr suno bhāī sādho, guru bin bharam na jāsī —
“The fish is thirsty in the water!” I hear people say this and it makes me laugh. Without knowledge of the atma (soul), people wander in search of it, some to Mathura and some to Kashi. It is like the musk deer that smells the musk from her own navel, but searches sadly for its source from forest to forest. The lotus is in the water, and in the lotus is the bud on which the bee dwells (gathers nectar) Similarly, the mind is controlled in the three worlds by a yati (monk), sati (controller of the mind) and sanyasi (renunciate). He on whom Brahma, Vishnu, Shiva and eighty-eight thousands of holy men meditate, That eternal Master dwells in your own heart. He is present, but people say that He is far away, and this makes me sad. Kabir says, “O brother sadhu, listen to me! Without the guru you will not get rid of your doubts.”
param mangal āj swāgat āpkā hai āiye,
darash dai pad parash kā sowbhagya prāpt karāiye – chorus
kām krodh abodh jo urse sadā bharpūr,
inko ab jad mūl se kari chur dhur udāiye —
ādhi vyādhi upādhi anādi se pīchhe lagī,
sab se prabhu sukhkand kari swachhand phand chhudāiye —
bodh kā avrodh hai ākar avidiyā ne kiyā,
charan kī lai sharan men āvarn dur hatāiye —
kkripā kari bahate huwe dharm das ko bhowdhar se,
nāth jāni anāth ab gahi hāth pār lagāiye —
Today is an especially fortunate day for me, and I welcome you. Please give me your darshan, let me touch your feet, and let me have your well wishes. Lust, anger and ignorance have been with me always. Take these from me by the root, reduce them to dust, and cast them away. Mental and physical sufferings have been conditions afflicting me always. O Lord, free me from these traps and let me be happy. Ignorance has cheated me of wisdom. Please let me take shelter at you feet, and please remove these obstructions. Have compassion on Dharam Das who has been drifting in the worldly ocean. O Master, consider me an orphan, and take me by the hand across to liberation.
prabhu binu dukh nar ko kown hare – chorus
jahān tahān kasht padat dāsan par, tahān tahān saheb hot khare —
garbh kare toh bhari dharkāwe, hot adhīn toh pheri bhare —
bhāw bhakti ke sadā samīpī, dambh pākhand te rahat pare —
dīn dayāl birahh hai jāko, tāko pūran dhyān dhare —
Other than God who can remove the suffering of mankind?
Whenever and wherever distress assails his devotees, there and then God presents himself. But if one is full of ego, then he suffers heavily. If he is humble then he gets positive rewards. If he is always engaged in devotion meaningfully, he will remain free of hypocrisy. If the devotee is humble and feels the pangs of separation from God, then God takes care of him.
prabhu ke charan men, dhyān lagāyā karo kabhī,
parlok apnā kuchh toh, banāyā karo kabhī – chorus
āthon pahar parpanch men, jāte hai tumhāre,
ekpal toh gun guru kā, bhī gāyā karo kabhī —
ākhir ko yahh sansār, chhūt jayegā tumse,
tumbhī toh is ko dilse, hatāyā karo kabhī —
lai lai kiyā hai tumne, jamā dhan ko jodke,
dene ko bhī kuchh hath, uthāyā karo kabhī —
jab tak hridai men bansake, tab tak jara dayā,
dukhiyon kī taraph dekh ke, lāyā karo kabhī —
trishnā toh kar rahī hai, prabalta se apnā rāj,
santosh ko bhī thowr, dilāyā karo kabhī —
maya ke bas men padke, jo rahhtā hai diwānā,
is man ko apne gyan, dridhāyā karo kabhī —
swārath ke liye toh, sadā phirte ho bhatakte,
santo ke bhī satsang men, jāyā karo kabhī —
hai hit kā tumhārehī, yahh kahanā kabīr kā,
isko na apne dilse, bhulāyā karo kabhī —
Sometimes you should direct your attention towards the feet of the Lord. You should also try to lay the foundation for improving your next life. You spend twenty-four hours a day in worldly affairs. You should also take a moment to sing the glory of the guru. In the end you will be separated from the world. But sometimes you should try to detach yourself from the world. You have taken from everywhere and gathered your wealth. Sometimes you should lift your hand in giving. As long as you can, bring compassion in your heart, and direct that compassion towards the suffering people. Desires have a powerful hold on you. But you should give contentment a place in your life. You are a victim of Maya, and have become bewildered. Sometimes you should strengthen your mind with knowledge. Because of your selfish desires you wander from place to place. But sometimes you should go in the company of saintly people. Kabirji is giving you this advice for your own benefit. Do not ever forsake this advice.
pyāre prapanch men toh din rāt tum gujāro,
mānush kā tan ye pāke, kuchh toh jarā bichāro —
do din kā le baserā, karte ho merā merā,
sab chhor apnā derā, khālī gaye hajāro —
āshā kī pāsh pāge, trishnā ke pīchhe lāge,
phirte ho kyon abhāge, santosh dil men dhāro —
dewegā soī pāwe, owr kuchh na kām āwe,
ek dharm sāth jāwe, yeha bāt mat bisāro —
kahate kabīr gyānī, sansār hai ye phānī,
taj apnī sab nadānī, mamtā ow mad ko māro —
O Dear Friend! You are spending the day and night in delusion,
You have obtained the human form, and you should be very thoughtful.
You come here to dwell for two days and you say: “Mine, Mine”;
Thousands have left everything here and went empty handed.
You are seething with desires and you run after greed.
Why do you wander unfortunately? Bring contentment in your heart.
He who gives will receive. Nothing else will be of real benefit.
Only your righteous duties will go with you. Do not forget this instruction.
Kabir speaks with knowledge that this world is in delusion
Give up all your ignorance, and destroy your ego and pride.
Rrahanā hai hoshiyār nagar men
rahanā hai hoshiyār nagar men, ek din chorawā āwegā – chorus
top tīr talwār nā barchhī, nahīn banduk chalāwegā,
āyat jāt lakhe nahin koī, ghar men dhūm machāwegā —
nā gadh tode nā gadh phode, nā wahh rup dikhāwegā,
nagrī se kuchh kām nahī hai, tujhe pakad le jāwegā —
nahin phiriyād sunegā terī, tujhe nā koī bachāwegā,
log kutumb pariwār ghanere, ek bhī kām nā āwegā —
sukh sampati dhan dhām badāī, tyāg sakal tu jāwegā,
dhūndhe patā lage nahīn terā; khojī khoj nā pāwegā —
hai koī aisā sant vivekī; hari gun āi sunāwegā,
kahahin kabīr suno bhāī sādhu; khol kinwārī jāwegā —
You must live wisely in the city (body), because one day a thief (death) will come. He will not use a cannon, arrow, sword, spear or gun. No one will see him when he comes. He will enter in the house (body) and cause turmoil for you. He will not break, nor will he rend the fort (body). He will not show his form. He will have no use for the city (body), but he will arrest you and take you (soul) away. Nobody will listen to your complaint, and nobody will be able to save you. Of all your relations, not even one will be able to help you. You will have to leave all your happiness, wealth, home and prestige, and go alone. Nobody will be able to find you, and all investigations will be unsuccessful. Kabir says: “O brother sadhu, listen to me! When you meet a realized sage, and he teaches you the attributes of God, then the door of heaven will open for you, and you will be able to cross this worldly ocean.”
rahanā nahi desh birānā hai, birānā hai ho birānā hai – chorus
yah sansār kāgad kā putlā, bund pare gali janā hai,
yah sansār kānte kī bādī, ulajhi pulajhi mar jānā hai —
yah sansār ghās kī pūlī, aginī lage jari jānā hai,
kahahin kabīr suno bhāī sādhu, guru ke charan thikānā hai —
We have to go from this country (world) because it is not ours. (Ours is the eternal abode.) This world is like a paper doll that will be destroyed by only a few drops of water. The world is like a bush of thorns, and one dies entangled in it. The world is like a bundle of dry grass, and it will burn easily by fire (passions). Kabir says: “O brother sadhu, listen to me! You will be safe only under the shelter of the lotus feet of the guru.”
rām bhajā so jītā jag men, rām bhajā so jītā – chorus
hāth sumarnī pet katarnī, padhat bhāgawat gītā,
hridyā shuddh kiyā nahi bowre, kahat sunat din bītā —
ān dev kī pujā kīnhī, guru se rahā atītā,
dhan yoban sab yehīn rahegā, ant samai chale rītā —
bawariyā ne bāwar dāri, moh jāl sab kītā,
kahahin kabīr kāl dhari khaihai, jaise mrig ko chītā —
One who prays to God in his lifetime, is victorious in the world. Some fraudulent people, with rosary in their hands, read the Gita and Bhagvat. They spend their time in listening and talking about the scriptures, but their hearts remain impure. They worship many dieties and remain aloof from Satguru. Their youth and wealth will remain here and, in the end, they have to go with empty hands. They are deceived by deceivers, and will live in the trap of attachments. Kabir says that Kal will devour them just as the tiger devours the deer.
rām ke bhajan bin kaise taribai bowrī – chorus
tal pokhari kī mātī mangāwe, ūnchī banāwe chowrī,
budhiyā ke ghar devatā āwe, bharpet khāwe phurowrī —
dāl banāwe bhāt banāwe badā banāwe sachchā,
devatā ke mukh pānī chhidke, apane māre gapakkā —
khassī chadhāwe, bhedā chadhāwe owr chadhāwe chhayā,
budhiyā ke ladkan nīkai rākho, tumahī kālī maiyā —
aī garibī phatige kapadā, hilne lāge dhāgā,
kahain kabīr suno bhāī sādho, budhiyā badī abhāgā —
Oh foolish old woman! How can you get liberation without devotion to God?
You bring clay from the ditch or pond and make a high platform.
You put idols on the platform, and you eat phulowri with satisfaction.
You cook lentils and rice and wholesome baras.
You sprinkle water on the idols’ faces, and you eat with great joy.
You sacrifice a goat and a sheep, and also the goat kids.
You pray saying: Oh Mother Kali! Keep my children happy.
You then become poor, wear torn clothing with loosening stitches.
Kabir says: “O brother sadhu, listen to me! The old lady is very unfortunate.
rām nā ramasi kavan dand lāgā, mari jaibe kā karbe abhāgā – chorus
koi tīrath koi mundit kesā, pākhand mantra bharam updesā,
vidhyā ved padhi karai hankārā, antkāl mukh phākai chhārā —
dukhit sukhit ho kutumb jewāve, maran ber eksar dukh pāwe,
kahahin kabīr yahh kali hai khotī, jo rahai karavā so niklai totī —
O unfortunate fellow! What suffering has afflicted you, that you do not love God? You will die, then what will you do? Without the love of God, some people wander to holy places, shave their heads, and have false instructions from hypocritical gurus. By studying and reading the Vedas, they become egotistic. In the end, they eat the ash (die). In times of joy and distress, they struggle to feed their families, but when dying they suffer alone. Kabir says that this time of Kal Yug is false, because whatever was in the pot, came out from its spout. (People display what is in their hearts).
rām ras paīyā re; tathai bisri gāye ras owr – chorus
re man terā koī nahīn, khaichi leī jini bhār,
birshī baserā pakshī kā, aisā māyā jāl —
owr marat kā roīe, jo āpai thir na rahai,
jo upajyā so binsi hai, tāthai dukh kari mare balāi —
jahān upajyā tahān phiri rachyā re, pīwat mardan lāi,
kahain kabīr chit chetiyā, tāthai rām sumari vairāg —
I obtained the Nectar of God, and I have forgotten all the pleasures of the world. O mind! No one is yours in the world. Why are you bearing this burden of attachment? The world is like a tree on which the birds rest at night. It is the trap of Maya. Why weep at anyone’s death, as no one lives forever in the world? Whoever is born will die, so why do you cry and grieve? When the soul enters the body it becomes attached, and loses itself in enjoyment. Kabir says: “O mind! Become conscious. Why do you not recite the name of God with renunciation?”
rām terī māyā dund bajāwai,
gati mati wākī samujhi parai nahin, sur nar munihi nachāwai – chorus
kyā semar terī shākhā badhāye, phūl anpam bānī,
ketek chātrik lāgi rahe hain, dekhat ruwā urānī —
kāhh khajūr badāī terī, phal koi nahi pāwai,
grīsham ritu jab āni tulānī, chhāyā kām na āwai —
āpan chatur owr ko sikhwai, kanak kāmini sayānī,
kahahin kabīr suno ho santo, rām charan rati mānī —
Oh God! Your Maya is the cause of duality (pairs of opposites).
Her condition and whereabouts are difficult to understand. She makes the gods, men and munis dance. Oh semar tree! Of what use are your huge branches and beautiful flowers. Many birds await your ripe fruit and, as they watch, your cotton flies away. Oh date palm! Of what use is your great height, when no one can reach your fruit. When the hot weather of summer arrives, your scanty shade is not of much use to anyone. Some people are clever in the subject of gold and women, and they teach their cleverness to others. Kabir says: Listen, Oh saints! Offer your love at the feet of God.
ramaiyā teri dulahini lutal bazār – chorus
surpur lūtal, narpur lūtal, tin lok men (machā) hahakār,
brahmā ko lūtal, shiv ko lūtal, nārad muni ko lūtal pachhār —
shringi ki mingi kari dāri, parāshar ke udar vidār,
kanphukwā chid kāshi lūtal, lūtal yogeshar karat vichār —
sant bache koi guru ki dayā se, shabd dori gahi utare pār,
kahahin kabir suno bhai sādho, is thagini se rahu hushiyār —
O Ram! Your bride (Maya) robbed the market.
She has robbed heaven, earth and hell, and there is wailing in the three worlds. She has robbed Brahma and Shiva, and robbed Narad Muni badly. She crushed Shringi Rishi into dust, and tore Parashar’s stomach. In the City of Kashi, she robbed the imperfect gurus of their intellect, and she also robbed the yogis. Seldom saints, saved by the grace of Satguru, crossed the worldly ocean with the rope of knowledge. Kabir says: “O brother sadhu, listen to me! Be aware of the deceiving Maya!”
ras gagan guphā men ajhar jhare
bin bājā jhankār uthe jahān, samujhi parai jab dhyān dharai – chorus
binā tāl jahān kamal phulāne, tehī chadhi hansā kelī karai,
bin chandā ujiyārī darsai, jahān tahān hansā najar parai —
daswen dwāre tārī lāgī, alakh purush jāko dhyān dharai,
kāl karāl nikat nahīn āwe, kām krodh mad lobh jarai —
jugan jugan kī trishā bujhānī, karam bharam agh vyādhi tarai,
kahahin kabīr suno bhai sādho, amar hoi kabahūn na marai —
The nectar is flowing in the gagan gupha (meditation), in silent easy union. There, the melody resounds without instruments. One can understand this only in meditation. Without ponds, lotus flowers are blooming, and the swan (soul) is enjoying the beauty of the illuminating flowers. Without the moon there is bright light, and everywhere I look I see swans (souls). Meditation opens the tenth door and the devotee realizes the unseen, indescribable God for which he was meditating. The terrible Kal will not come to disturb him. Lust, anger, ego and greed are burnt in the fire of yoga. The thirst of many ages is quenched, and all doubts of actions, sins, and disease disappeared. Kabir says: “O brother sadhu, listen to me! He who attains this immortal state will never die.”
re man nekī karale do din kā mijmān re man – chorus
joru ladakā kutumb kabīlā, do din kā tan man kā melā,
antkāl uth chalā akelā, taji māyā mandān re man —
kahān se āyā kahān jāyegā, tan chhute man kahān rahegā,
ākhir tujhko kown kahegā, guru binā ātam gyān re man —
rahat mal panghat men phirta, āta jāta bharā owritā,
jugan-jugan tu martā jitā, kyon kartā abhimān re man —
hil mil rahanā dekar khānā, badi chhor kar nekī karnā,
kahahin kabīr nirgun ko japnā, karnā guru sanmān re man —
O mind! You are a guest in the world for two days, therefore do some virtuous actions. Wife, son, family and the meeting of the mind and the body are for two days only. In the end you have to go alone leaving all the wealth, O mind. From where did you come, where will you go when you leave your body, and where will you live? O mind! Finally, without the guru who will impart to you the knowledge of the soul? As the water wheel moves in the well and comes up full, and goes down again, similarly you go through the cycle of births and deaths from yuga to yuga. Why are you proud? O mind! Live with friendliness and give food to the poor, then eat. Give up evil and do good deeds. Kabir says to worship the Formless God, and pay respect to the guru, O Mind!
Ssainī terī yād mahā sukhdāī
sainī terī yād mahā sukhdāī – chorus
ek tuhī rakhwālā jag men, tūhī sadā sahāī —
tujh ko bhūlā jag dukhiyārā,
sumiran bin man men andhiyārā, tū ne kripā barsāī —
man hī hai ye terā dwārā,
baith yehī se tujh ko pukārā, prem kī jyoti jalāī —
sānchī prīt tumhārī dātā,
is jag kā jhūthā nātā, hūn charanan sharnāī —
O Lord, remembering you give me great happiness.
You alone are the protector in the world. You alone are always helpful. When the world forsakes you there is suffering. Without devotion man’s mind remains ignorant. But you have showered grace on all. Only the mind is the doorway to God. Sitting right here I called out to you, and you lit the lamp of love in me. True love is a gift from you, while all relationships in the world are false. I take refuge only at your feet.
sadguru piyā morī ranga de chunariyā – chorus
āp rango chāhe mol mangā doh, prem nagar kī lagī hai bajariyā —
lāl na rangiyo pīlī na rangiyo, aisī rango jaisī swāmī kī pagariyā –
dhoi dhoi hārī ranga nahin chhūtai, dhobī dhoye chahe sarī umariyā —
dharamdās kī araj gusāī, pahir ke jaihon guru kī sejariyā —
O my beloved Satguru! Please colour my clothes.
Either you colour it yourself, or arrange for it to be done at a price,
The bazaar of the city of love is being held.
Please do not colour it red nor colour it yellow,
Colour it in the colour of the turban of my master.
By washing and washing the colour must not fade,
Even if the washerman washes it for his whole life.
Dharmdas makes this request of you, O master,
I need to wear it to go to the bed of my Guruji.
sadguru swāmī antaryāmī, sun lo meri pukār ho,
kāto yam kī sānkuriyā – chorus
kām krodh madh lobh moh ne, ākar mujhko gherā,
vishai vāsnāo ne swāmī, kiyā hridai men derā —
na main jānūn āratī pūjā, na main jānun vandanā,
sharan āye kī lāj rākhiye, kāto yam kā phandanā —
mātā-pitā sut bhāī bandhavā, bane dino kī sāthī,
ant samai koī kām na āwe, bane prān ke ghātī —
lakh chowrāsī bharam-bharam ke, sankat bahut uthāyā,
hār mān ab jag se swāmī, sharan tumhārī āyā —
dharamdās guru se arajī karat hai, bār bār kar jorī,
karm kāt nihakarm kiyo hain, jam se phandā torī —
O Satguru! You are the Master and Supreme Being; please listen to my entreaty. Please release me from the noose of Yama. Lust, anger, ego, greed and attachments have surrounded me. The desire for worldly pleasures, O Master, has taken up dwelling in my heart. I do not, truly, know the art of worship and devotion, nor do I know the art of prayer. I have come to your refuge; please protect my honor and cut the noose of Yama (death). Mother, father, son, brother and all relatives, are companions for only a few days. As life comes to an end, no one can be of help, but can be detrimental to the soul. In 8.4 million births I have wandered, in doubt after doubt, and have endured many sufferings. I have now accepted my defeat in the world, O Master, and have thus come to your refuge. Dharamdas humbly entreats the guru, over and over, with folded hands. You have severed the bondage of karma and made be free; you have severed the noose of Yama.
sādhu ghat shīl santosh virājai – chorus
dayā swarūp sakal jīvan par, shabd sarottar gājai —
ahawān man kī manorath jāwai, tāhi sang nahin jāwai —
satvādi satguru pahichānai, ātam drishtī dikhāwai —
nirmal dashā sarv sukhdāi, ānand ghar rahā bāsā —
shudh suchal sadā shītalgat, nishdin shabd vilāsā —
satguru satya gahe nishī bāsar, rām nām parkāshā —
kahai kabīr koī sant vivekī, tahān hamāro bāsā —
Equanimity and contentment manifest in the heart of the sadhu.
He has compassion on all living beings, and delights in the lake of shabda Wherever the uncontrolled mind seeking pleasure goes, there he refuses to go. He recognizes the Satguru, the expounder of Truth, who reveals the nature of the soul. He maintains purity and bestows happiness to all, and he dwells in bliss. Devoid of passions, he always maintains good conduct, and night and day enjoys the shabda. The Satguru embodies truth day and night and reveals the secret of Ram Nam. Kabir says: “Wherever there is a saint of discriminative wisdom, there I make my dwelling place.”
sāheb nā bisare din rāti,- chorus
jaise sīp rahe mukh khole, kab barse jal swāti,
chār mās jab barkhā barse, tabahun nā sīp aghāti —
jaise kāmī chadhe kām ke, phir birahā se mātī,
kām tarang ke uthī hilorā, umar gaī sab kātī —
maran jiyan ke sansai nāhī, jhukat phire jam ghātī,
aise dhyān karo satguru ko, bhajan karo din rātī —
guru kī dayā sādhu kī sanghat, jam ke phandā katī,
saheb kabīr abhai pad dātā, tod daī sab tātī —
Do not forget the master day of night.
Be like the mythological oyster with its mouth open, wondering when the swati raindrop will fall. Even when rain falls for four months, still it is not satisfied. Have love for God just as one in love feels the pangs of separation from his beloved. Waves of strong desires arise in him all his life. He has no fear of life or death. Before him Yama bows his head in defeat. Have such devotion to Satguru that you sing his glories day and night. The grace of the guru and company of saintly people destroy the noose of Yama. Kabir, the master, breaks all your fetters and bestows the eternal abode.
sāheb shabd gahe koī shūrā – chorus
tan man tyāge pīth na lāge, kare chākarī pūrā,
lāj dharm terī sāheb rākhi hain, himmat karo jarūrā —
āshā trishnā kanak kāminī, moha jahar ka kūrā,
shūrā hoi lade ran bhītar, bhāge kādar krūrā; —
saheb ka parmānā āyā, chalnā nain hajūrā,
brahmā vishnu shambhu sankādik, jihi ghar lage majūrā; —
duniyā men bahu sant panth hai, koi jhūthā koi pūrā,
pīran ke sab pīr kahāye, guru kabīr manshūrā —
khān pān sab nirmal karle, chhodo bhang dhaturā,
kahai kabīr suno bhāī sādho, mile mukti bhar pūrā —
Only a brave person can accept the word of God.
He dedicates his body and mind, and does not turn his back. He performs perfect service. Have courage, for certainly God will protect you in your devotion. Give up desires, cravings, greed, lust and attachment, which are like poisonous waste. The brave soldier fights in the midst of battle, but the coward flees: God has given his order, and you have to present yourself before him. Brahma, Vishnu, Shiva, Sanak etc. look like servants at His home. There are many saints and religions in the world; some are false some are true. He (God) is called the Master of all masters; He is the greatest says Kabir; Purify your eating and drinking habits, and give up bhang and dhatur. Kabir says, Listen, O bother sadhus; you will obtain perfect salvation.
sajanī rajnī bītī jāi – chorus
pal-pal avadhi ghate din āve, apano lāl manāi,
yahh tan chhute bahuri nahin paiho, phir pīchhe pachhtāi —
prānpati jāge sundari kā sowe, uth ātur gahu pāi,
sabhī sohāginī sej bhal sāje, prītam prem bandhāi —
dīn vachan kahh kar jorī, nakh sikh rahu lapatāi,
sāheb kabīr pīv bhal miliyā, sakal shiromanī rāi —
O friend! The night is passing.
Every moment of a day shortens the path of life. Why do you not pray to God When your body dies, you will not get the opportunity, and then you will repent. O beautiful but perplexed lady (soul)! Your beloved Husband (God) is awake and you are asleep. Wake up and bow down to His feet. All married women lovingly prepare decorated beds because of love for their husbands, but you are sleeping. Wake up and pray to Him with folded hands, and embrace Him completely (absorbed in meditation of God) from head to toe. Kabir Saheb says: “I met my handsome Husband (God) who is the Supreme One.”
samujh dekh man mīt piyārawa,
āsik hokar sonā kyā re – chorus
jis nagarī men dayā dharm nāhin,
us nagarī men rahanā kyā re —
rukhā sūkha gam kā tukdā,
chiknā owr salonā kyā re —
pāyā ho toh de le pyāre,
pāi pāi phir khonā kyā re —
jin ānkhan men nīnd ghanerī,
takiyā owr bichhownā kyā re —
kahain kabīr suno bhāī sādho,
shīsh diyā phir ronā kyā re —
O my dear mind, See! Understand! You are a lover, why do you sleep?
Why do you live in the city without compassion and righteousness? Eat your morsel of dry bread, and swallow your sorrow. Why be a connoisseur of tasty food? O dear mind, share what you’ve obtained. Why keep on taking what one day you must lose? When your eyes are heavy with sleep, what need do you have for comfort of pillows and bedding? Kabir says, “Listen dear brothers! You’ve surrendered your head. Why do you weep now?”
sankalp ho hamārā, guru bhakt ham banenge;
guru bhakt ban gaye toh, sat gyān bhī lahenge – chorus
guru bhakti pad kathin hai, āpatiyān hai bhārī,
man me prasann hokar, sab ko sahan karenge —
ham ekahī lagan ke, hai bhakt nyāre nyāre,
lagte hai kitne pyāre, nirmal sadā rahenge —
ham ekahī guru ke, hai shishya nyāre nyāre,
lagte hai kitne pyāre, charano me nat rahenge —
gurughar toh ekahī hai, vyaktī hai nyāre nyāre,
lagte hai kitne pyāre, tejasvī ham banenge —
gītā purān bījak, sadgranth ādī jete,
chintan manan hameshā, karte rahe karenge —
guru bhaktī sant sevā, satsang bhāv pāvan,
adarsh yukt jīvan, ham toh sadā gahenge —
Let it be our resolve that we become the Guru’s devotees.
If we become the guru’s devotees, then we will obtain eternal wisdom.
The guru’s devotion is difficult, fraught with great sufferings.
But, being happy in mind, we shall endure all.
Our devotional goal is one, but we are devotees of diverse kinds.
How wonderful it all is; we shall ever be pure.
All of us belong to the same guru – disciples of different kinds.
How wonderful it is that we can all remain bowed at his feet.
The guru’s abode is only one, but we are people of different kinds.
How wonderful it is that we shall become radiantly noble.
There are the Gita, Puran, Bijak and other scriptures.
We shall think and contemplate on them all the time.
By the guru’s devotion, service to the saints and in satsangs we purify our nature: And we shall always espouse an ideal united life.
sankalp ho hamārā, insān ham banenge,
insān ban gaye toh, bhagwān bhī banenge —
ho bowdh jain muslim, hindu ho yā isāī,
āpas men bhāī bhāī, sabse gale milenge —
ham ek hī gagan ke, chamke hue sitāre,
lagte hai kitne pyāre, haste rahe hasenge —
ham ek hī chaman ke, hai phūl nyāre nyāre,
lagte hai kitne pyāre, khilte rahe khilenge —
mandir toh ek hi hai, dīpak hai nyāre nyāre,
lagte hai kitne pyāre, jalte rahe jalenge —
gitā purān āgam, gurugranth baibal kurāne,
insāniyat kī gāthā, ham prem se padenge —
Let me resolve to become truly human!
If I become truly human it will be pleasing to God.
Whether I am Buddhist, Jain, Muslim, Hindu or Christian,
We should embrace one another just as brothers.
We are like the different stars shining in the same sky.
How beautiful they look as they keep on twinkling.
We are all like the different flowers in the same garden.
How beautiful they look as they keep on blooming.
The one temple contains lights of various kinds.
How beautiful they look as they produce their various lights.
The Gita, Puran, Vedas, Guru Granth and Koran,
Are the scriptures of mankind, which we should read with love.
sansār ne jab thukrāyā, tab dwār tere prabhu āyā,
maine tujhe kabhī na dhyāyā, tu ne sadā sadā apnāyā —
main mad māyā men phūlā, tere upkāro ko bhūlā,
tu ne kabhī nahin bisrāyā, maihīn jag men bharmāyā —
thā mohh nīnd men soyā, shubh owsar hāth se khoyā,
jab lūt rahī thī māyā, tu ne kitnī bār jagāyā —
jag men sab kuchh thā terā, main kahtā rahā merā merā,
ab ant samai jab āyā, main man hī man pachhtāya —
prabhu lakho na owgun mere, kāto janmo ke phere,
ab dayā karo hari rāyā, maine charanan shīsh jhukāyā —
Whenever the world brought me suffering, I came at your door, O God! I have never paid much attention to you, but you have always accepted me. I was puffed up with pride in worldly things, and forgotten your kindness. But you have never forgotten me, even though I have been deluded in the world. I have slept the sleep of emotional attachments, and forfeited opportunities. When Maya cheated me, you have protected me every time. Everything in the world was yours, but I kept on saying they were mine. In the end I was filled with deep regrets. Dear Lord, please overlook my faults, and release me from the cycle of births. Please shower your compassion of me. I humbly bow my head at your feet.
santo ghar me jhagrā bhārī – chorus
rāti-diwas mili uthi uthi lāge, pānch dhotā ek nārī —
nyāro-nyāro bhojan chāhain, pānchon adhik sawādī —
koī kāhū kā hatā na mānai, apuhīn āpu murādī —
durmatī ker dohāgin metai, dhotahī chāmp chapere —
kahahin kabīr soi jan merā, jo ghar kī rāri nibere —
O Saints! There is great turmoil in the house.
Night and day the five young men (senses) get up and start to quarrel with one woman (intellect). Each one desires its separate type of food and, in their own tastes, they are exceedingly fond (connoisseurs) None of them listens to the others and each one wishes to fulfill his own desires. The one who controls the evil thinking and the young men is a real devotee. Kabir says that he is my devotee who abolishes the quarrel in the house.
santo kahown toh ko patiyāyi, jhūth kahat sānch bani āyī –
lowke ratan abedh amolak, nahin gāhak nahin sāinyī –
chimik chimik chimkai drig dahudishi, arb rahā chhiriyāyī –
āpai guru kripā kachhu kīnhā, nirgun alakh lakhāyī –
sahaj samādhi unmanī jāge, sahaj mile raghurāyī –
jahan jahan dekho tahan tahan soyī, man mānik bedho hīrā –
param tattva guru te pāwai, kahain updesh kabīrā –
O Saints! If I speak the truth who will believe me? In the world lies appear to become the truth; The precious, flawless, and priceless jewel is shining, but there is no buyer and no owner. This priceless jewel is shining in all directions, and its brilliance spreads everywhere. When Satguru showered his grace on me, I was able to see the invisible and attributeless God. In sahaj samadhi (easy union) enlightenment dawned, and easily I found union with God; Now, wherever I look there I see Him, as my gem-like mind has pierced (seen) the perfect diamond; You can obtain the Eternal Essence from the Satguru; this is the advice of Kabir.
santo mate mātu jan rangī – chorus
piyat piyālā prem sudhāras, matwāle satsangī,
ardhe urdhe bhāthī ropini, le kasāu ras gārī —
mūnde madan kāti karm kasmal, santat chuwat agārī,
gorakh datt vashisth vyās kapi, nārad sukh muni jorī —
baithe sabhā sambhu sankādik, tahān phirai adhar katorī,
ambārish ow yāga janak jad, shesh sahas mukh phānā —
kahān lou ganow anant koti lou, amahal mahal diwānā,
dhruv, prahalād vibhīshan māte, matī shiv kī nārī —
sagun brahm māte vrindāvan, ajahū lāgī khumārī,
sur nar muni yatī pīr owliyā, jin re piyā tinjānā —
kahain kabīr gūnge kī shakkar, kyon kar kare bakhānā —
O Saints! People absorbed in His colour are intoxicated (with love);
The satsangis are intoxicated with it, as they drink cupsfull of nectarine love. They fix the still in the midst of the sky, and there they extract the pungent drink. They have overcome lust and evil actions, and partake of the drops of love, falling continuously. Gorakh, Dattatreya, Vashisth, Vyas, Hanuman, Narad and Sukh Muni, all enjoyed it. Sitting in the assembly Shiva, Sanak and others passed the cup around. Even Ambarish and Yajnavalkya, Janak and Jadbharat, and Shesh with its thousand mouths enjoyed it. How long can I count the endless numbers who enjoyed it, even those in palaces and wanderers have been intoxicated. Dhruv, Prahalad, Bhibhishan were intoxicated, as was Shiva’s wife (Parvati); The incarnation of Brahman (Krishna) was intoxicated in Vrindavan, and even today that intoxication is felt. Gods, men, munis, the yatis, the pirs and saints, all who drank it they know of it; Kabir says, if a dumb person tastes sugar, how can he explain the taste?
santo sahaj samādhi bhalī,
jabse dayā bhaī Satguru kī, surati na ant chalī – chorous
jahān jahān jāūn soī parikarmā, jo kuch karūn so pūjā,
grihh ujād ek sam lekhū, bhāw mitāūn dūjā —
ānkh na mūndūn kān na rūndhūn, kāyā kasht na dhārūn,
khule nain has has kar dekhūn, sundar rūp nihārūn —
shabda nirantar manuā lāgā, malin vāsanā tyāgī,
sowat jāgat uthat baithat, aisī tārī lāgī —
kahahin kabīr yahh unmuni rahanī, jo pargat kar gāyī,
sukh dukh se wahh pare parampad, soī pad hai sukhdāyī —
O Saints! Easy union with God is the best.
Since Satguru showered His grace on me, my mind has not wandered elsewhere. Wherever I go it becomes my religious circumambulation. Whatever I do becomes my worship. I look upon a home and a ruin equally, and I have given up the sense of duality. I do not close the eyes or the ears (with fingers), and I do not cause suffering to the body. With open eyes I joyously behold the beautiful form of God everywhere. Whatever I say becomes His Name, and whatever I hear is prayer. Whatever I do becomes service. When I sleep it becomes my prostration to God. I worship no other god. My mind is constantly in love with the Word, and I gave up all evil tendencies. Whether I stand or sit, the Word is never separated from me. It resounds in me. Kabir says that this is the transcendental way that I have manifested, and of which I sing. That abode is beyond the duality of happiness and suffering. It is the abode of eternal bliss.
santo satguru alakh lakhāyā
param prakāshak gyān punj, ghat bhitar darshāyā – chorus
man buddhi bānī jāhi na jānat, ved kahat sakuchāyā,
agam apār arthāhh agochar, netī netī jehī gāyā —
shiv sankādik ādī bra
hmāke, wahh prabhu hāth na āyā,
vyās vashisht bichārat hāre, koī pār nahin pāyā —
til men tel kāsht men agnī, ghrit pai māhī samānā,
shabd men arth padārath pad men, swar men rāg sunāyā —
bij mānhi ankur taru shākhā, patra phūl phal chhāyā,
jyon ātam men hai parmātam, brahm jīv aru māyā —
kahain kabīr kripālu kripā kari, nij swarūp parkhāyā,
jap tap yog yagya vrat pūjā, sab janjāl chhudāyā —
O saints! Satguru has shown me that which is unseeable.
He has shown me the vast eternal light of knowledge within myself. He (God) is beyond the mind, intellect and speech, and the Vedas become helpless in explaining Him. He is unfathomable, infinite, immeasurable, and imperceptible to the senses and is proclaimed to be “Not this” “Not this;” Shiva, Brahma, Shankadik etc were not truly able to comprehended God. Vyas and Vashist failed to understand Him, and no one was able to fathom His mystery. There is unseen oil is in the sesame seed, fire in the wood and butter in the milk, There is meaning in the word and in the poem, and there is melody in the voice; Just so, the seed has the shoot, tree, branches, leaves, flowers, and fruit, Similarly, there is God, Brahm, life and Maya in the soul. Kabir says that with compassion and blessing the Satguru shows you your true form. He removed all my obstacles of recitation, austerity, yoga, ritual, fasting and worship.
santo! so nij desh hamārā,
jahān jāi phir hans na āwe, bhowsāgar ke dhārā – chorus
surya chandra nahin tahān prakāshat, nahin nabh mandal tārā,
udai na ast diwas nahin rajanī, binā jyoti ujiārā —
pānch tattwa gun tīn tahān nahin, nahin tahān sristī pasārā,
tahān na māyā krit prapanch yahh, lok kutumb pariwārā —
kshudhā trishā nahin shīt ushan tahan, sukh dukh ko sanchārā,
ādhi na vyādhi upādhi kuchhu tahan, pāp punya bistārā —
unch nīch kul kī maryādā, āshram varn bichārā,
dharm adharm tahān kachhu nāhīn, sanyam niyam achārā —
ati abhirām dhām sarvopari, shobhā tāsu apārā,
kahain kabīr suno bhāī sādho, tīn tok se nyārā —
O devotee! Such is my country, where the soul goes and does not return to the stream of rebirths. Where there is no light of the sun or moon, and where there is no star in the firmament of the sky, Where there is no sunrise or sunset, and no day or night but brightness manifests without light. Where there is none of the five elements and three gunas, and no expanse of creation. Where there is none of this illusory creation of Maya, and no world and family relationships. Where there is no hunger, thirst, cold and heat, and no presence of happiness and suffering. Where there is no disturbance of mental and physical suffering, and no manifestation of sin and virtue. Where there is no tradition of high and low castes, and no consideration of the four stages of life. Where there is nothing like righteousness or unrighteousness, and no need to practice discipline. It is, above all, a most beautiful dwelling, and its beauty is unsurpassed, Kabir says: “Listen O brother devotee, It is different from the three worlds.”
satguru bigral bimal banāye – chorus
ham toh bigare ādi ant se, tum mati bigaro bhāī,
dekhi dekhā tumahu bigare, duniyā karat hasāī —
dhuri dhuri nīr gire gangā men, dekhi yahh bigrāī,
so gangā shiv mastak chadhi gaye, koī nahin dost lagāī —
pāras ke sang lohā bigare, kanchan padbi pāī,
wāko lohā kahat nahin koī, mahange mol bikāī —
chandan ke sang baburi bigre, ūnchī padbi pāī,
so chandan sādhun sir sohe, din din āwe gamkāī —
yehi jān sādhun sang bigario, satguru kī sarnāī,
kahain kabīr suno bhāī sādho, bhakti amar pad pāī —
Satguru will restore to beauty whatever has been spoiled.
We have been spoiled from the beginning but, brother, you do not become spoiled. By imitating others you have made yourself foolish, and the world laughs at you. Raindrops fall into the Ganges and lose their original state. But the Ganges water goes to Lord Shiva’s head, and no one finds fault with it. The iron touched by the philosopher’s stone loses its original nature, and becomes gold and is valuable. No one calls it iron anymore, an it sells for a high price. The thorn tree in the company of Sandalwood absorbs the fragrance of the sandalwood, and becomes valuable. This sandal paste then beautifies the forehead of sadhus, and emits fragrance every day. Knowing all of these, you also need to be changed in the company of sadhus and go to the refuge of Satguru. Kabir Saheb says that if you are changed, you will reach the eternal abode through bhakti.
satguru phakat jagat men, dukh ko chhudāne wāle,
bhowsindhu men kutumb ke, sab hain dubāne wāle – chorus
mātā pitā tumhāre, tiriya ow sut bichāre,
swārath ko apne sāre, nātā lagāne wāle —
ab tohsage ghanere, kahhtā hain jinko mere,
ākhir ko koī tere, nahin kām ānewāle —
yamke padegā pāle,muske jakadke tāne,
koī na us thikāne, honge bachāne wāle —
pāke manush tan ko, karle pavitr man ko,
phūl na dekh dhan ko, dowlat kamāne wāle —
sunle ye bāt nīkī, pyāre kabīrjī kī,
bhakti se us dhani kī, aymuhh chhipāne wāle —
Only the Satguru can remove your miseries in the world.
All the family members can drown you in the worldly ocean. Your mother, father, wife and dear sons have established relationship with you for their own sakes (due to their karmas) Now you have many relatives whom you call your own. Eventually none of them will be able to help you. When you are in the clutches on Yama, he will bind you tightly. No one will be there to rescue you. You have obtained a human body, so purify your mind. You have earned wealth, but do not be proud of it. Listen to this good advice of Kabirji for you own benefit. You have been neglecting to do devotion to your Master.
satguru piyā morī rang de chunariyā – chorus
āp rango chāhe mol mangā do, prem nagar kī lagī hai bajariya —
lāl na rangiyo, pīlī na rangiyo, aisī rango jaisī swāmī kī pagariyā—
dhoi dhoi hārī, rang nahin chhūte, dhobī dhoye chahe sārī umariyā —
dharmdas kī araj gusāyī, pahir ke jaiho guru kī sejariyā —
My beloved Satguru, please dye my chunari. Dye it yourself or pay someone to dye it. There is a bazaar in the city of love. Do not dye it red or yellow, but dye it in the colour of my master’s turban and make it colour fast. The colour must not fade even if the dhobi washes it all his life. O Master, Dharam Das makes this request, “Let me wear it and go to my guruji’s place.”
satguru swāmī antaryāmī, sun lo merī pukār ho,
kāto yam kī sānkuriyā – chorus
kām krodh madh lobh mohh ne, ākar mujhko gherā,
vishai vāsnāo ne swāmī, kiyā hridai men derā —
nā main jānūn āratī pūjā, nā main jānūn vandanā,
sharan āye kī lāj rākhiye, kāto yam kā phandanā —
mātā-pitā sut bhāī bāndhavā, bane dino kī sāthī,
ant samai koī kām na āwe, bane prān ke ghātī —
lakh chowrāsī bharam-bharam ke, sankat bahut uthāyā,
hār mān ab jag se swāmī, sharan tumhārī āyā —
dharamdās guru se arajī karat hai, bār bār kar jorī,
karm kāt nihakarm kiyo hain, jam se phandā torī —
O Satguru! You are the Master and Supreme Being. Please listen to my entreaty. Please release me from the noose of Yama. Lust, anger, ego, greed and attachments have surrounded me. The desire for worldly pleasures, O Master, has taken up dwelling in my heart. I do not, truly, know the art of worship and devotion, nor do I know the art of prayer. I have come to your refuge; please protect my honour and cut the noose of Yama (death). My mother, father, son, brother and all relatives, are only companions for a few days. At the end of life no one can be of help, but can be harmful to the soul. In 8.4 million births I have wandered, in doubt after doubt, and have endured many sufferings. I have now accepted my defeat in the world, O Master, and have thus come to your refuge. Dharamdas humbly entreats the guru, over and over, with folded hands. You have severed the bondage of karma and made be free; you have severed the noose of Yama.
satnām kā sumiran kar le, kal jāne kyā hoi,
jāg jāg nar nij ātam men, kāhe birthā soi – chorus
jihi kāran tu jag men āyā, wo nahīn tune karm kamāyā,
man mailā kā mailā terā, kāyā mal mal dhoi —
do din kā hai rain baserā, kown hai merā kown hai terā,
huwā saberā chale musāphir, ab kyā nain bhigoi —
guru kā shabd jagāle man men, chowrāsī se chhūte chhan men,
ye tan bār bār nahīn pāwe, shubh owsar kyūn soi —
ye duniyā hai ek tamāshā, kar nahīn bande is kī āshā,
kahe kabīr suno bhāī sādho, sāīn bhaje sukh hoi —
Recite the eternal Name that is Satnām, for you do not know what will happen tomorrow. O man, wake up to the knowledge of your soul. Why are you wasting your time sleeping? The reason for which you took birth in the world, was to fulfill your spiritual duties, but you have not done so. Although you scrub and wash your body to become clean, your mind remains full of filth. You will live in this world for a few days only, so who can you really call yours or mine. You are a traveler and it is already morning, so get going. Why waste time shedding tears. Enlighten your mind with the Guru’s word, and you will quickly overcome the countless births and deaths. You are not assured of this body again and again, so why are you sleeping at the opportune time? This world is like a passing spectacle, so do not put your hopes in it. Kabir says, “Brothers, listen to what I say. Devotion to the Master will reward you with bliss.”
satnām sumar pyāre kyā wakt jā rahā hai,
manush sharīr mupht kyo gawā rahā hai – chorus
sur durlabh tan pāyake, tanik na kartā bichār,
phir owsar anmol yahh, mile na dūjī bār,
jisko tū kodiyo ke bhāw se lutā rahā hai —
ek swāsā jo jāt hai, phir wahh āwat nāhin,
soyā tū niashank hoi, kown bharose mānhi,
sir par tere yamrāj nagārā bajā rahā hai —
prīti karat pariwār sab, nij swārath ke hetu,
ant samai parlok men, koū sāth nahin det,
jinke liye din rāt musībat uthā rahā hai —
bahuvidhi kari aprādh, jin takyo birānā māl,
nark bās men ho rahā, tinkā kown hawāl,
dushman bhī jinhe dekhkai, ānsū bahā rahā hai —
sangati kari koū sādhu kī, nahin dhowe ur mail,
hahain kabīr bhatkat phire, jyon telī ko bail,
meri kahnī to bāt hawā men udā rahā hai —
O dear brother! Recite the name of God. Time is passing away. Why are you wasting this human life? You have obtained the human body, which is difficult to obtain; please pay some heed; You may not have such a priceless opportunity a second time. You are squandering it, as if it is a worthless thing. When a breath leaves, it does not return. You are sleeping unconcerned, but on whose trust? The angel of death is beating his drum on your head. All your relatives express their love for you because of their own selfish motives. When death comes to you no one will accompany you. But day and night you continue to endure hardships for them. He who commits many crimes, and who keeps his eye on the wealth of others; What condition will he not endure when he is in hell? Even his enemies, seeing his condition, will shed tears for him. Why don’t you keep the company of saintly people, and wash the dirt from your heart? Kabir says you continue to wander, just as the ox of the oilman. You are not giving any value to my words.
satsang kī gangā bahatī hai, gurudeo āpke charanon men,
phal miltā hai sab tīrath kā, gurudeo āpke charanon men – chorus
mai janam janam bharmāyā hūn, ab sharan āpkī āyā hūn,
is bhūle bhatake jīwan kā, kalyān āpke charanon men —
dukhiyon kā dukh mitāte ho, de divya drishtī parkhāte ho,
sab āwāgaman mitāte ho, hai moksha āpke charanon men —
ek bār jo darshan pātā hai, so āpahi kā ho jātā hai,
kyā gupt āpkī prīti hai, hai dhanya āpke charanon men —
mai jann kā bhūlā sharan padā, ab ākar āpke dwār khadā,
ab meto janm bandhan merā, hai nirmal āpke charanon men —
O Gurudeo! The holy Ganga of satsang is flowing at your feet. I obtain the benefits of all the pilgrimages at your holy feet. Birth after birth I wandered, but now I have come to your refuge. Let this lost and forlorn soul find protection at your holy feet. You remove the sufferings of people, and give them Divine Vision to realize the Truth. You remove the cycles of rebirths, and there is salvation at your holy feet. Whoever once gets a glimpse of you, he becomes yours. What secret love do you have so that one becomes blessed at your holy feet? I was lost in several births, but have now come at your door for shelter. Please now remove the bondage of my rebirths, and make me pure at your holy feet.
satyanām satyanām satyanām kahiye,
jāhi vidhi rākhe sāheb tāhī vidhi rahiye – chorus
mukh men ho satyanām sant sewā hāth men,
nahī akelā tū hai pyāre, sāheb tere sāth men,
vidhi ka vidhān jān, hāni lābh sahiye —
kiyā abhimān toh, phir mān nahin pāyegā,
hogā wahi pyāre jo sāheb jī ko bhāyegā,
phal āshā tyāg, shubh karm karte rahiye —
jindagī kī dor sownp hāth dinanāth ke,
mahalon men rākhe chahe jhopadī men bās de,
dhanyavād nirvivād satyanām kahiye —
āshā ek sāheb jī kī, sab se āshā tor de,
sadhu sanga satyaranga anga anga bhījiye,
kāmras tyāg pyāre nām ras pījiye —
Always recite Sat-Nam – the eternal name of God
Live in whatever way it pleases God to keep you.
Utter the Eternal Name of God, and serve the saints.
Oh Dear One! You are not alone, for God is with you.
Accept gain or loss, knowing that all are in God’s hands.
If you are egotistic, you will not be honoured.
O Dear One! Only that which pleases God will come to you.
Give up the desire for results, and keep on doing righteous deeds.
Surrender the reins of your life into God’s hands.
Let him keep you either in a palace or in a hut.
Offer thanks to God without arguments,
And keep on reciting the Eternal Name.
Depend only on God and not on others.
In the company of saints, let every part of you be coloured in the colour of truth. Give up lustful cravings, and drink the nectar of His Name, O Dear One.
sharan men āye hai ham tumhārī,
dayā karo he dayālu bhagawan,
sambhālo bigarī dashā hamārī,
dayā karo he dayālu bhagawan –chorus.
na ham men bal hai na ham men bhakti,
na ham men sādhan na ham men shakti,
tumhāre dar ke hai ham bhikārī,
dayā karo he diyālu bhagawan —
jo tum ho swāmī toh ham hai sewak,
jo tum pitā ho toh ham hai bālak,
jo tum ho thākur toh ham pujārī,
dayā karo he diyālu bhagawan —
hai sunā ham sab hai tumhāre,
tumhī ho sachche prabhu hamāre,
toh sudh hamārī ho kyon bisāre,
dayā karo he dayālu bhagawan —
bure hain jo ham toh hain tumhāre,
bhale hain jo ham toh hain tumhāre,
tumhāre ho kar ke ham dukhāre,
dayā karo he dayālu bhagawan —
pradān kardo mahān shakti,
bharo hamāre men gyān bhakti,
tabhī kahāoge tum hamāre,
dayā karo he dayālu bhagawan —
O compassionate Lord, I have come to your refuge. Please have compassion on me. The condition of my life is bad. O merciful Lord, please have compassion of me. I do not have the strength or devotion, and I lack discipline and the energy to do better. I am a beggar at your door. O merciful Lord, please have compassion of me. If you are the master, then I am your servant, and if you are the father, then I am your son. If you are the deity, then I will be your worshipper. O merciful Lord, please have compassion of me. I have heard that we are all yours, but I do know that you are the true Lord. So why have you neglected to rectify my condition. O merciful Lord, please have compassion of me. Even if I am evil, I am still yours. And if I am good I am also yours. But being yours I am still suffering. O merciful Lord, please have compassion on me. O Lord, grant me the gift of inner strength, and fill my life with knowledge and devotion. Only then can I truly say that you are mine. O merciful Lord, please have compassion on me.
so mere man kab bhajiho satnām – chorus
bālāpan sab khel gamāyo, jwānī men byāpo kām,
briddh bhaye tan kānpan lāge, latkan lāge chām —
lāthī teki chalat mārag men, sahyo jāt nahin ghām,
kānan bahir nain nahin sūjhe, dānt bhaye bekām —
ghar kī nāri vikukh hoi baithī, putra karat badnām,
bar barāt hai birthā būdhā, atpat ātho jām —
khatiyā se bhui par kari daihe, chhuti jaihai dhan dhām,
kahai kabīr kāhh tab kariho, pari hai yam se kām —
O my dear mind! When will you chant Satnām?
You spent your whole childhood playing. In adult life you were engrossed with work. In old age your body started to shake, and your skin became wrinkled. You then take a cane to walk down the road, and you could not bear the heat of the sun. You became hard of hearing and your vision became dim. You lost your teeth and had trouble eating. The lady of the house turned away from you, and your son began to insult you. They said that you were an old man babbling uselessly, and all day you were a nuisance. On day they will remove you from your cot and place you in the ground. You will lose your home and all your wealth. Kabir asks what will you do then when you have an appointment with death.
soham hansā sakal samānā, kāyā ke gun ānahi ānā ho – chorus
mati ek sakal sansārā, āne āne bāsan garhhe kumhārā ho,
saritā sindhu aru kūp tarāī, ek nīr sakal rahe chhāī ho —
pānch varan kī duhiye gāī, shwet dūdh dekhi man patiyāi ho,
kahai kabīr sanshai kar dūr, sab ghat brahm rahe bharpūr ho —
The power of Almighty God is present everywhere, but the qualities of bodies are different. The whole world is made of the same clay, but the potter using it makes different types of pots. The river, ocean, well or lake all have water, but they all have different tastes. Milk cows of five different colours, you will see white milk and believe its one; Kabir says, remove all your doubts. The Supreme Lord is dwelling in all.
soham soham suni lehu sājan, soham base kown desh ho,
jo satguru mohi soham lakhāwat, hoyab main tinkar cherī ho – chorus
kāyā nagar wahh soham basatuhai, hridai men karat niwās ho,
tū murakh kachhu marm na jānahu, soham tohare pās hain —
kā wahh odhan kā wahh āsan, kā wahh karat ahār ho,
so satguru mohi samujhawahu, jāse hoi prakāsh ho —
shabdahī odhan shabdahī āsan, shabdahī karat ahār ho,
pānch tattwa le akshar banā hain, niakshar basu pār ho —
purain patra par kamal phulāyal, bhowrā rahal lubhāi ho,
waise shabd hiye gahi rākhahu, jaise purain basu pār ho —
sāheb kabīr mukh mangal gāwal, santo jan lehu bichār ho,
abarī ke ber ubārahu sāheb, pheru nahin bhūlab karār ho —
O dear lover, listen to what Soham is. Where does Soham dwell?
Satguru, show me what Soham is, and I will become your servant.
Soham dwells in the city of the body, really deep in the heart.
You have been foolish not to know the secret of Soham. Actually, Soham is with you. What does Soham wear, what does it sit on, and what does it eat? Satguru, explain Soham to me so that I may be enlightened. Soham adorns itself with the Word, sits on the Word and eats the Word. The perishable things are made of five elements, but the imperishable is beyond these. Among the lotus leaves you see the blooming lotus. The bee is captivated by it. Just so you need to keep the Word in your heart. The master Kabir sings this auspicious song, O people! Contemplate on it. O master, give me liberation now, and I will never forget my promise.
sultānā balakh bukharedā,
shāhī taj kari līyā fakīrī, allāh nām piyāre dā – chorus
tab toh khāte lukmā umdā, misrī kand chhuhāre dā,
ab toh rūkhā sūkhā tūkā, khāte sānjh sakāre dā —
jāt na pahire khāsā mal mal, tīn tank now tāre dā,
ab toh bojh uthāwan lāge, gudad dasman bhāre dā —
chuni chuni kaliyān sej bichhāte, phūlo nyāre nyāre dā,
ab dhartī par sowan lāge, kankar nahīn buhāre dā —
jin ke sang katak dal bādal, jhandā jari kināre dā,
kahain kabīr suno bhāī sādho, phakkad huwā akhāde dā —
Great is the Sultan of Balakh Bokhara.
He gave up his kingdom and became a fakir, and he loved God’s name.
Previously he used to eat the delicacies of sweets, nuts, and dried fruits.
But now he eats simple and dry food in the morning and evening.
The body which he bedecked with beautiful clothes and ornaments.
Now carries the heavy burden of rags.
Previously he used to sleep on a bed strewn with chosen flowers.
But now he sleeps on the bare earth, without even sweeping the pebbles.
He, who had armies following him with the golden bordered flag, is now a fakir. Kabir says, “O brother sadhu, listen to me! The Sultan became a great fakir.
sumiran bin gotā khāoge – chorus
mutthī bāndhi garbh se āye, hāth pasāre jāoge,
jaise motī pharat os ke, ber bhaye jhar jāoge —
jaise hāt lagāye hatwā, sowdā bin pachhtāoge,
kahahin kabīr suno bhāī sādho, sowdā lekar jāoge —
You will drown without the recitation of God’s name.
From the mother’s womb, you came into the world with closed fists, and you will depart with them open and empty. You are like the pearls of dewdrops that disappear, so will you go from the earth. It is just like the merchant selling goods in the market, and you regret that you did not buy the needy goods. Kabir says: “O brother sadhu, listen to me! Do your purchases (good karmas) in opportune time.”
surati ke dor gagan bich lāgal, lāgal piyā se nehh ho,
man hari lihal piyā sang rātalī, purbil janam ke nehh ho —
bhowsāgar se bāhar basu balamu, unhawā se bhejal sandesh ho,
bhail uchhahh piyā sang gowanā, jāyab khushī se wohī desh ho —
abarī ke ber saberi chit chetahū, basahu amarpur desh ho,
jīw jantu sab ek kari mānahu, metahu yam ke andesh ho —
jehore būjhal sohi sukh bhal pāwal, basal purush ke pās ho,
satguru dihal amar pad āshish, yugan yugan ahibāt ho —
saheb kabīr yehi mangal gāwal, santo jan lehu bichār ho,
abari ke gawanā bahuri nahīn awanā, pheru na manush awtār ho –
When the stream of meditation is centered on God, then love for the beloved develops. My mind has been captured and coloured in the colour of my beloved (God). This love must be from a previous birth. My beloved lives outside of this world and sent his message from there. I am enthusiastic as it is time to go to the home of my beloved and I will go happily. I will now rise early (awakening of knowledge) as I now reside in the eternal abode of God. I will look upon all living beings equally, and get rid of the fear of Yama. Whatever happiness I desire I get, as I now reside with my husband (God). Satguru has given me an eternal abode as a blessing. I had awaited this good fortune for ages. Saheb Kabir sings this auspicious song. O saints, listen to it with discernment. This song will not be sung again, as I have escaped from the cycle of human births.
Ttaine hīra sā janm gamāyo re
taine hīra sā janm gamāyo re, bhajan binā bāware – ch. orus
na sangatī sādhu kī kīnhī, na guru dwāre āyo re,
bahi bahi mare bail kī nāī, jo milyo so khāyo re —
yahh sansār hāt baniyāke, sab jag sowde āyo re,
kāhu ne kīnho dām chowgune, kāhu ne mul gamayo re —
yahh sansār phūl semar kā, lālī dekh lubhāyo re,
māri chonch ruwā jab nikasyo, shir dhuni dhuni pachhtāyo re —
tu bande māyā ke lobhī, mamtā mahal banāyo re,
kahahin kabīr ek rām bhaje binu, ant samai dukh pāyo re —
O foolish people! Without devotion to God, you are wasting your precious diamond-like life. You have not kept the company of holy people, and you do not come to the holy temples. You move round and round and die like the oilman’s bullock; you have indulged your appetites in all things available; This world is like a marketplace of merchants, and all the people are involved in bargaining. No one has quadrupled the price of their life but, instead, have diminished their value: This world is like the flower of the silk cotton tree; and the bird is attracted to its red colour; As it pecks it, the cotton flies away and the bird is full of regrets. You have developed greed for material things, and have created a veritable palace of them. Kabir says that without the worship of God, you will endure sufferings at death.
tamuwā girāi kahān jāoge
tamuwā girāi kahān jāoge, karilo apnā thikān – chorus
kāhe bowo baburwā ho, bote tum ām,
amrit bhojan karte ho, japte harī nām —
prem nagar ke hatiyā ho, jahān lāl bikāī,
chatur chatur sowdā karile ho, murkh pachhtāī —
prem bāg nahin upje ho, nahin hāt bikāi,
binā prem ke manuwān ho, bāndhi yampur jāi —
dās kabīr yahh gāyā ho, santo lehu vichāri,
bahuri na yahi jag āwat ho, mānush avtār —
Where will you go when you leave this tent (body)? Ascertain your destination. Why do you sow the seeds of thorny acacia (bad actions) and not of mangoes (virtuous actions)? Why don’t you recite the name of God, and drink the nectar of love? In the market of love rubies (devotion) are sold. Wise people purchase them, but the foolish people repent. Love cannot be cultivated in the garden, and cannot be sold in the market. People devoid of love go to the city of Yama (death) bound in chains (bad karmas). The servant Kabir says: “I sing this song. O saint! Think about it. When you realize it, you will not come into the world again.”
tan dhari sukhiyā kāhu na dekhā, jo dekhā so dukhiyā – chorus
udai ast kī bāt kahatu hown, tākar karahu vivekā,
bāte-bāte sab koi dukhiyā, kyā girahī bairāgī —
shukāchārya dukhahī ke kāran, garbhahi māya tyagī,
yogī-jangam te ati dukhiyā, tāpas ke dukh dūnā —
āshā-trishnā sab ghat vyāpai, koi mahal nahin sūnā,
sānch kahown to sab jag khījai, jhuth kahā nahin jāī —
kahain kabīr teī bhow dukhiyā, jinh yaha rāhh chalāī.
I see no one born in the body to be happy. Wherever I looked I saw suffering. I am speaking about sunrise (birth) and sunset (death). Please carefully consider them. On the journey of life everyone is suffering, whether he is a householder or a renunciate. Because of suffering in the world Shukacharya renounced the world while he was in his mother’s womb. Yogis and wandering ascetics suffer a great deal, and the one practicing austerity suffers twice as much. Hopes and longings beset every heart, and there is none that is devoid of them. If I tell the truth the world gets angry with me, but I cannot tell a lie. Kabir says even they suffered who started the path of religious actions with desires.
tū ne rāt gawānya soi ke, diwas gawānya khāi ke,
hīrā janam amol thā, kowdī badle jai —
sumiran lagan lagāi ke, mukh se kachhu na bol re,
bāhar ke path band karle, antar ke path khol re,
mālā pherat jug gayā, gayā nā man kā pher re,
hath kā mankā chhod de, man kā mankā pher —
dukh men sumiran sab kare, sukh men kare na koī re,
jo sukh men sumiran kare, toh dukh kāhe ke hoi,
sukh men sumiran na kiyā, dukh men kartā yād re,
kahe kabīr us dās kī, kown sune phariyād —
You have spent your nights sleeping, and your days eating.
Your life was like a diamond and priceless, but you have exchanged it for the worthless cowry shells. Turn your mind to God in prayer silently. Do not utter a single word. Give up the external path, and pursue the internal path to God. You have turned the mala (rosary) in your hand for ages, but the restlessness of your mind did not cease. Give up the mala in the hand and stick to the mala of the mind. Everyone remembers God in his or her distress, but not in happiness. But if everyone remembered God when happy, then why would they suffer. Since you failed to remember God when happy, but only when distressed, Kabir asks you how will God listen to your pleading.
tū toh rām sumar jag ladne de – chorus
korā kāgaj kālī syāhī, likhat padhat wāko padhne de –
hāthī chalat hai apne mārag, kukkur bhūkat wāko bhukne de —
devī devā bhūt bhavāni, patthar pūjat wājo pujne de —
kahahin kabīr suno bhai sādho, narak padat wāko padne de —
O soul! You recite the name of God, and leave the world to its quarrel.
There is blank paper and black ink. He who is writing or reading let him do so. The elephant walks on his path and many dogs bark; let them bark. If someone worships dieties, spirits, ghosts and idols, let him worship. Kabir says: “O brother sadhu, listen to me! If people do not listen to you and want to go to hell, then let him go.”
terī bigarī bāt ban jāī, hari kā nām japā kar bhāī – chorus
syāhī gaī saphedī āī, phir bhī samajh na āī,
rām nām ke bade ālasī, tumarī mati bowrāī —
duniyā dowlat māl khajānā, baniyā bel lagāī,
ham jānī sang chalegī māyā, sabhī yahān rahh jāī —
bhāī bandhu kutum kabīlā, koī kām na āī,
ham jānī sang chalegī kāyā, hans akelā jāī —
kahat kabīr jagat sab jhūthā, rām nām sang jāī —
My dear brother, keep on reciting the name of God, and all your problems will be solved. Your youth has gone and old age arrived. Still you have not developed proper understanding. You have been lazy to do devotion to God’s name. It appears that your intellect has become foolish. The wealth in the world and your gathered fortunes indicate that you are more like a merchant (not a devotee). You may think that all will go with you, but all will be left right here. Your brother, wife and other relatives will not be of any help to you. You are mistaken thinking that the body will go with you. The soul will depart alone. Kabir says that the whole world is illusory. Only the name of God will accompany you at death.
torā man darpan kahalāe, bhalī burī sarī karmo ko
dekhe owr dikhlāi – chorus
manahī devatā manahī īshwar, man se barā na koī,
man ujiyārā jab jab phailī, jag ujiyārā hoi,
is ujile darpan par prānī, dhūl na jāne pāi —
sukh kī kaliyān dukh ke kānte, man sab kā ādhār,
man se koī bāt chhupe na, man kā nain hazār,
jag se chāhe bhāg le koī, man se bhāg na pāi —
tan kī dowlat dhaltī chhāyā, man kā dhan anmol,
tan ke kāran man ke dhan ko mat mātī men rol,
man kī kādar bhulāne wālā, hīrā janam gawāi —
Your mind is said to be like a mirror. It reflects all your good and bad deeds. The mind is a devata (a god) and īshwar (God). There is nothing greater in man than the mind. When the light of the mind shines (mind functions) everything in the world is perceivable. Do not let the dust of passions and ignorance obscure the light of this mirror. The blooms of happiness and thorns of suffering are caused by the mind. Nothing remains hidden from the mind as it is said to have thousands of eyes. You may get away from the world, but you cannot get away from your mind. The wealth of the body diminishes but the mind’s wealth is priceless. Because of the temporary wealth of the body, do not let the wealth of the mind be ruined. If you neglect to treat the mind respectfully, then you are wasting your most precious birth.
Uus darjī kā maram na pāyā
us darjī kā maram na pāyā, jin yahh cholā ajab banāyā – chorus
pānī kī suī pavan ke dhāgā, sāīn ke sīvat nav mās lāgā,
pānch tatv kī gudarī banāī, chānd suraj dou thigadī lagāī —
jatan jatan kari mūkut banāyā, tā bich hīrā lāl lagāyā,
āpahī sīve āp banāve, prān purush ko laī pahirāve,
kahahin kabīr soī jan merā, jo chole kā kare niberā —
No one knows the secret of that Tailor who made this beautiful garment (body). With water as the needle and air as the thread, He sewed it in nine months. He made this colourful quilt (body) of five gross elements, and used the sun and moon (positive and negative forces) as patches. With great effort He prepared the crown (head), and fixed a diamond and ruby in it. He, Himself, created the raw materials and sewed it, then gave it to the worthy person (soul) to wear it. Kabir says: “That person is mine who appreciates the value of the garment and uses it with great care.”
uth jāg musaphir bhor bhaī, ab rain kahān jo sowat hai,
jo jāgat hai so pāwat hai, jo sowat hai so khowat hai – chorus
tuk nīnd se ānkhe khol zarā, owr apne īsh se dhyān lagā,
yahh prīt karan kī rīt nahin, prabhu jāgat hai tū sowat hai —
jo kāl karnā hai āj karle, jo āj karna hai ab karle,
jab chidiyon ne chuni khet liyā, phir pachhtāne kyā howat hai —
nādān bhugat karnī apnī, āi pāpī pāp men chain kahān,
jab pāp kī gatharī sīs dhari, phir sīs pakad kyon rowat hai —
O traveler, it is already morning. Wake up! Where is the night that you continue to sleep? The one who wakes gets benefit, but he who sleeps suffers loss. Wake up from your sleep and do your meditation on God. This is not the way to show love for God, when you are sleeping and God is waking. Whatever you have to do tomorrow, do today, and whatever you have to do today, do now. When the birds have eaten the grains of your field, what will it benefit you if you now grieve. Innocently, you are suffering the lot of your own karmas. O sinner! What happiness is there in sin? When you have placed the bundle of sins on your head, why do you now hold your head and cry?
Yyah jindagānī sapanavān jānī
yah jindagānī sapanavān jānī – chorus
jaise bande os kī motī, pavan lāge jharī jānī.
mutthī bāndhi ke āyo garbh se, hāth pasārī ke jāni —
kahahin kabīr suno bhaī sādho, rahī gai nām nishānī —
O man! Life is like a dream.
It is just like the dewdrops, looking like pearls, but vanish because of the air. You came in the world from your mother’s womb with clenched fists, but you will go with open and empty hands. Kabir says: “O brother sadhu, listen to me! When you die only your name will remain.”
yaha prem sadā bharpūr rahe, gurudeo āpke charano men – chorus
yaha araj merī manjūr rahe, gurudeo āpke charano men,
yaha jīwan ko maine sowmp diyā, yaha dor āpke hātho men,
utthān patan ab merā ho, gurudeo āpke charano men —
sansār asār hai sār nahī, bākī na rahī ab chāha kahīn,
main hun sansār ke bandhan men, sansār āpke hātho men —
ānkho men hameshā dhyān rahe, aru man charano men lāga rahe,
yaha ant samai kī arajī hai, gurudeo āpke charano men —
yaha bār bār main kahatā hūn, āge prabhu āpkī marjī hai,
yaha vinai ravindrānand kare, gurudeo āpke charano men —
Oh Lord! Let my love ever be fulfilled at your holy feet.
This is my humble request; may you accept it at your holy feet. I have surrendered this life to you, and you are holding the controlling strings. Now my fallen state will be rectified, O Lord, at your holy feet. This world is not genuine; it is without the true essence; may I now not have any more unfulfilled desires; I am in the clutches of this material world, but the world is truly in your hands. Let my eyes always meditate on you, and my mind be absorbed at your holy feet. This is my ultimate request of you, O Lord, and is made at your holy feet. Again and again, I have thus pleaded with you but, O Lord, the future is entirely at your mercy. This request is made by your devotee, Rabindranand, O Master, at your holy feet.
yahh garbh bharā mastak merā, prabhu charan dhūl tak jhukne denā – chorus
ahamkār vikār bhare man ko, nij nām kā mālā japne de —
main man ke mail ko dho na sakā, yahh jīwan terā ho na sakā,
hān ho na sakā,
main premī hūn itnā na jhukā, gir bhī jo padūn toh uthne de —
main gyān kī bāton men khoyā, owr karm-hīn padkar soyā,
jab ānkh khulī toh man royā, jag soyā mujhko jagne de —
jaisā hun main khotā yā kharā, nirdosh sharan men ā toh gayā,
hān ā toh gayā,
ek bār yahh kahh de ābhī jā, yā prīt kī rīt chhalakne de —
O God, I have been full of ego. Now please let me bow down to the dust of your feet. My mind has been crowded with ego defective thinking. Let me recite the mālā of your name. I could not wash away the dirt from the mind, and my life could not be dedicated to you. Yes! Could not be dedicated to you. I say that I love you, but I did not bow to you. If I now fall please let me get up. I wasted my life in talking about wisdom, and lacking good deeds, I was in the sleep of ignorance. When I realized my deficiency, I wept. The world is still sleeping, but please let me wake up. Whether I am impure or pure, I have come to the perfect refuge. Yes! I have come to the perfect refuge. Please, even once beckon me to come to you. Let the love for you overflow from me.
yahh tan terā banā bulbulā pānī kā,
uttar jāi do din men nashā jawānī kā – chorus
ye pānch tattva ke kāyā, yako bhed ved na pāyā,
yāmen chhatho tatva darshāyā, owr man panchhī bilmāyā,
re man shailānī kā —
jab hans akelā jātā, dhan māl padā rahh jātā,
terā koī kām na ātā, tū phir pāchhe pachhtātā,
kām nādāniī kā —
tune mānav tan ko pāyā, bhram men pad vyarth ganwāyā,
prabhu se lau nahīn lagāyā, dhan dowlat dekh lubhāyā,
kām āgyānī kā —
ye bhadaidās kā kahanā, mat gaphalat men tu rahanā,
jo chāhe bhow se utarnā, toh guru kā nām sumarnā,
kām hai gyānī kā —
This body is like a bubble in the water.
In two days its fascination with youth will vanish. This body is made of five elements; the Vedas could not fathom its secret; In it a sixth element manifested and the birdlike mind, through attachment, delayed its progress. Such a mind is of the insentient. When the soul departs alone, all wealth and belongings are left behind. Nothing is then useful to you, and, in the end, you are full of regrets. Such are the actions of foolish people. You have obtained a human birth now and, beset with doubts, you are wasting it. You have not developed love for God; instead you developed greed for wealth; Such are the actions of the ignorant person. This is the instruction of Bhadaidas; do not live a life of deceit; If you wish to obtain liberation, then you must sing the glories of God’s name. Such is the work of the wise person.
ye tattu ram japahu ho pranī, tum būjhahu akath kahānī,
jāke bhāw hot hari upar, jāgat rain bihānī – chorus,
dāin dāre swanhā dore, singh rahai ban ghere,
pānch kutum mili jujhan lāge, bājan bāju ghanere —
rohu mrigā sansai ban hānke, pārath ban melai,
sāyar jare sakal ban dāhe, machh aherā khele —
kahahin kabīr suno ho santo, jo yaha pad arthāwai,
jo yaha pad ko gāi bichāre, āp tare ow tāre —
Oh soul! Recite the glory of God – that glory which is beyond description. He who is devoted to God, awakens from the night of ignorance to the dawn of knowledge. The witch (Maya) tries to control the dog (mind), and the lion (ego) roams the forest (world). The five relatives (senses) engage in a fight, and battle music (desires) play in abundance. The deer (mind) drives all the doubts from the forest (heart), as the hunter (guru) aims and shoots the arrow of the Word. The ocean of desires is burnt, as does the forest of passions. the fish (soul) enjoys the game of hunting (removing doubts). Guru Kabir says: “Listen, O seekers! He who can explain this verse, and he who can sing it meaningfully, will gain liberation, and will liberate others”.