All disciples are saved by him, by the Lord (their) affairs are adjusted.
The false calumniators are thrown down by him in (his) court.
The Lord of Nanak is great, he himself prepares and arranges (everything).
Pauri.
The Lord is endless and has no bounds whatever, all is his doing.
The Lord is unattainable, inapprehensible, the trust of the creatures.
Giving his hand (to them) he cherishes (them), filling and supporting (is his) doing.
He himself is kind and forgiving; (who) mutters the True one, is crossing.
What pleases thee, that is good; Nanak, (thy) slave, (is in thy) asylum.
XXI. LIV.
Slok I.; mahald Y.
To hira no hunger whatever remains, who has that Lord. Nanak (says): every one is saved, who clings to his feet.
1 tT^t (Khuddl) the battle-field, arena.
RAO GAURI; THE BHAGAT KABIR, I.— III.
Slok II.; mahala Y. Nanak (says): (whose) patron the Lord is, he has no hunger by any means.
Pauri.
(Whose) heart is imhued with love to Govind, he acquires true enjoyment. "Who entertains affection for the name of Hari, he has elephants and horses.
(Who) in meditating (on Hari) does not draw back (his) face, he has dominion, wealth and much pleasure.
The musician is begging at the gate of the Lord, he never gives up (his) gate. Nanak has in his heart and body this desire, he continually longs for the Lord.
EAGTT GAUEI; THE SAYINGS OF THE DEVOTEES. Om! The true name is the creator, the Supreme Spirit. By the favour of the Guru! GAUEI GUAEERI; CAUPADAS OF KABIR.
I.
Pause.
I, who was burning, have now obtained the water of Earn. By the water of Earn my burning body has been extinguished.
(1). (Though) one go to the forest in order to subdue (his) mind: "Without the water (of Earn) that Lord is not obtained.
(2). The fire, by which gods and men are burnt: (From that) the burning people are saved by the water of Earn.
(3). The ocean of existence is in the ocean of happiness (= God). (Though) people go on drinking, (yet) the water is not exhausted.
(4). Kabir says: adore the bow-holder (= Yishnu)! By the water of Ram my thirst is quenched.
II.
Pause.
0 Madhava, (my) thirst for water does not cease! (In drinking) the water the fire increases still more.
(1). Thou art the ocean, I am the fish of the water.
1 dwell in the water, without the water I am done for.
(2). Thou art the cage, I am thy parrot. Yama, the cat, what can he do unto me?
(3). Thou art the tree, I am the bird. The unlucky one does not get thy sight.
(4). Thou art the Guru, I am thy new disciple (= apprentice). Kabir says: join me at the time of the end!
III.
(1). When he (the Supreme) is considered by me as the only One: Then why are the people annoyed by it?
RAG GAUIlI; THE BHAGAT KABIR, IV.— VI.
Pause.
I am without honour, my honour is lost. May not any one fall into my tra^k!
(2). We are tardy, tardy in the mind.
We have no partnership nor fellowship with any one.
(3). Honour and dishonour,— rwe do not care for it. Then you will know, when the plaiting 1 is laid open.
(4). Kabir says: the honour (of) Hari 2 is real. Give up all and adore only Ram!
IY.
(1). If by wandering about naked union (with Hari) be obtained: Then every deer of the forest will become emancipated.
Pause.
What are the naked, what are those with skins,3 When they do not know the Supreme?
(2). If by shaving the head perfection is obtained: The sheep is emancipated, no one is lost.
(3). If by retaining the semen virile one cross, 0 brother! Why should then not the eunuch obtain salvation?
(4). Kabir says: hear, 0 man and brother!
Without the name of Earn no one has obtained salvation.
V.
(1). Who perform ablution in the evening and at dawn: They become like frogs in the water.
Pause.
If there is no love to the name of Earn: They go all to the house of Dharm-Rae.
(2). Who are absorbed in many ways in the love of the body: They get no mercy, not even in a dream.
(3). The four Yedas and the very clever ones say: (That) the pious obtain happiness in the ocean of the Kali-yug.
(4). Kabir says: why is much done?
Giving up all (other) juices the great juice should be drunk!
YI.
(1). What is muttering, what austerity, what vows and worship (to him), In whose heart there is another love?
Pause.
(2). Remove greediness and the way of the world! Remove lust, wrath and egotism!
1 \(TtT> plaiting = false show or imposition.
2 The honour, that Hari bestows.
3 The sense is: what is the difference between them?
EAG GAURI; THE BHAGAT KABIR, VII.-IX.
(3). Those who are practising works are bound by egotism. Falling in witlj. a stone they worship it.
(4). Kablr says: by performing devotion he is obtained. By sincere love they are united with King Eaghu (= Earn). 0 people, the mind should be applied to the Madhava!
Ey cleverness the four-armed (Vishnu) is not obtained.
VII.
(1). Whilst dwelling in the womb there is no clan nor caste. From the seed of Brahm the whole creation (is made).
Pause.
Say, 0 Pandit, when were the Brahmans made?
By saying: (I am) a Brahman, (thy) life (and) religion are lost.
(2). If thou art a Brahman born from a Brahman woman: Why hast thou not come in another way?
(3). Whose art thou, 0 Brahman, whose am I, the Sudra? Whose blood am I, whose milk art thou?
(4). Kablr says: who reflects on Brahm: He is called a Brahman by me.
(1). In darkness no one will ever sleep in comfort. The king and the poor, both will meet and weep.
Pause, If you will not utter with (your) tongue Earn: In being born and destroyed you will continue weeping.
(2). As the shade of a tree is seen (passing away): So life passes; say, whose is (then) the Maya?
(3). The soul, that is contained in the creatures, Does any one know its secret (or has he) any knowledge 1 of it when it is dead?
(4). The goose is (on) the pond, death (in) the body.2 0 Kablr, drink the elixir of Bam!
IX.
(1). Production is of light and light is of production.3 To that adhere crystal,4 fruits and pearls.
Pause.
What is that house, which is called fearless? When fear goes off, one remains fearless.
1 s-f- Intelligence, information (Sindhi s.f.).
2 JJ^J M6z£d< the goose (is on) the pond, i.e. the hair lias become white.
3 The sense of the verse: ^ rUGf yUfS °[\ ^f3 is apparently: everything produced (y\ ife) owes its origin to the divine light (or vital energy) and vice versa: there would be no light without production, the one is dependent on the other, one cannot be separated from the other.
4 The sense of c^SttfT is not quite certain; we have translated it by crystal (= o[Tx5 or op&). The whole verse is obscure in its relation to what precedes.
RAG GAURI; THE BHAGAT KABIR, X-XII.
(2). At the bank (of a river) and at a Tirtha tlie mind (of him) is not re-assured,. (Who) is clinging to light ways.
(3). Eeligious demerit and meri^ both are the same.
The philosopher's stone is in thy own house, give (therefore) up other methods!
(4). Kabir says: in the name, which is destitute of the (three) qualities, there is no wrath. Eemain in intimate intercourse with this Lord!
X.
(1). Is the measure of the Yojanas (and their) amount known? In the very heart paradise is contained.
Pause.
I do not know where paradise is! Every one says, know, know, it is there!
(2). By telling and being told (by others) it (the mind) will not be re-assured. Then the mind becomes tranquil, when egotism will depart.
(3). As long as there is in the mind a longing for paradise: So long it will not settle down at the feet (of Hari).
(4). Kabir says: why is this said? In the society of the pious is paradise.
XI.
(1). Thou art produced and born and being born thou art absorbed (again). Whilst looking on with (thy) eyes this world passes away.
Pause.
Doest thou not die out of shame, that thou sayest: (this is) my house? At the time of the end nothing is thine.
(2). Ey many efforts the body is nourished. At the time of death it is burnt on fire.
(3). The body which (thou art) rubbing with sandal-perfume: That body is burnt with wood.
(4). Kabir says: hear, 0 clever one!
(Thy) beauty will pass away, the whole world sees (this).
XII.
(1). Others have died, what grief is made about it? Then (grief) is made, when one oneself becomes emaciated.
Pause.
I do not die, the world (in me) will die. Now the vivifier has met with me.
(2). In this body sweet scent is exhaled, (But) by its delight the supreme bliss is forgotten.
(3). There is one well and five water-drawers.
The rope is broken, (with which) the captivators of the intellect draw (water).1 1 The words: 3§ ^fSTTcft, are very brief and obscure; £6M (i.e. VTTT^) to draw water; HfaU \d\f taken as.one word, captivators of the intellect, obscuring the right understanding (of things).
RAG GAURI; THE BHAGAT KABIR, XIII.— XV.
(4). Kabir says: who is holding and considering (all) as One: (For him exists) neither well nor water-drawers.
(1). As fixed and movable (things), as worms and moths: In many and various ways we have been bom.
Pause.
Many such houses have been inhabited (by us), Till we have returned to the womb of Earn.
(2). (Now and then we have been) Jogis, sages of subdued passions, ascetics, abstaining from sexual commerce.
Now and then Rajas and sovereigns, now and then beggars.
(3). The Sakats die, all the saints live.
They drink with their tongue the elixir of Ram.
(4). Kabir says: 0 Lord, bestow mercy (on me)!
"We have become tired, may (now) the full (happiness) be given!
XIY.
Gauri Kabir-ji, with which is intermixed the fifth mahdid} Pause. (Ifahald V.)
Such a wonderful thing Kabir has seen.
He churns water, mistaking it for curdled milk.
(1). The green young blade of corn the donkey grazes. Rising continually it laughs, brays and dies.
(2). The intoxicated buffalo goes along restlessly. Jumping about, it grazes and goes utterly to ruin.
(3). Kabir says: the sport has become manifest. The sheep always sucks the lamb.
(4). By uttering Ram wisdom comes forth.
Kabir says: (from) the Guru the right knowledge is obtained.
Pancpadas. XV.
(1). As a fish that leaves the water and is outside of it: (So I was) in a former birth, (when) destitute of austerity.
Pause.
Say, 0 Ram, what is now my state?
Benares is left (by me) and my intellect has become little.
(2). (My) whole life is lost in Shivpurl ( = Benares). At the time of death I have risen and come to Maghar.
(3). Many years I have practised austerities at Kasi.
1 With this fourteenth verse a line of Arjun (Pause) is mixed up, which is carefully noted down, remark itself contains a sharp censure of Kabir.
RAG GATJRI; THE BHAGAT KABIR, XVI. XVII.
Death has come on in the dwellings of Maghar.1 (4). Kasl and Maghar I consider as the same. How shall I come across by slighjj devotion?
(5). The Guru, the elephant, says: everybody knows Shiva.3 (But) Kablr dies uttering: Sri Earn!
XYI.
(1). The body, (which) they rub with sandal-perfume: That body is burnt with wood.
Pause.
What is the greatness of this body and wealth? It falls on the ground and does not go to that side.
(2). Who sleeps at night and is given to lust in day-time: He does not take the name of Hari one moment.
(3). In (whose) hand is a rope (and who) eats betel-leaf with his mouth: (That) thief is tightly bound at the time of death.
(4). Who by means of the instruction of the Guru sings ardently the excellences of Hari: He obtains happiness by uttering: Earn, Earn!
(5). (In whom) he mercifully makes firm the name: (In him) Hari makes dwell the scent and perfume of Hari.
(6). Kabir says: be thoughtful, 0 blind one! True is Earn, false is every worldly occupation.
Verses consisting of three and four lines severally, (1). From the restraint of the passions pleasures3 have been made on the contrary. The pain is gone, happiness and tranquillity are enjoyed.
The enemies have on the contrary become friends.
The Sakats have on the contrary become virtuous men in their mind.
Pause.
Now all is considered by me as happiness. Tranquillity set in, when Govind was known (by me).
(2). Crores of troubles were (in my) body.
(Now) on the contrary meditation is made (by me) with comfort and ease. (Who) himself knows his own self.
(Him) no sickness enters nor the three classes of affliction.4 (3). Now (my) mind on the contrary has become eternal. Then it {i.e. the mind) is known, when one dies whilst living. Kablr says: he is absorbed with comfort and ease: (Who) himself is not afraid nor frightens others.
1 Kablr lived first at KasI (Benares), and removed in his old age to the town of Magbar (*JJ10d)> where lie died, and where his tomb is still visited by Hindus and Musalmans.
2 The sense of this line is somewhat obscure; it seems to be: everybody knows Shiva to be the Supreme Being, acknowledges him as such.
3 'aTRT must here (according to the context) signify: pleasure, delight.
RAG GrAXJRI; THE BHAGrAT KABIR, XVIII.— XXI.
(1). When the body is dead, to which house does the soul go, (Which) is attached to the passed, unbeaten sound?
By whom Earn is known, he knows it, As the mind of the dumb one is pleased by sugar.
Pause.
Such divine knowledge Krishna communicates.
0 mind, keep firm the breath in the Sukhmanl-artery!
(2). Make him (thy) Guru, who is not to be made again (Guru)! Utter that word, which is not to be uttered again!
Take up that meditation, which is not to be taken up again! Die in such a way, that thou must not die again!
(3). Let the Ganga and Jamna meet in the inverse direction! Bathe without the confluence of the water in (thy) heart! (Consider) the desires as the same! this is thy business.
(4). Watery fire, wind, earth, ether Are remaining so (as they are); remain thou with Hari! Kablr says: meditate thou on the Supreme! Go to his house, that thou come not again!
XIX.
(1). For gold he is not obtained.
Earn is obtained for the price of the heart.
Pause.
Now that Earn is considered by me as my own, My heart is comforted with natural ease.
(2). Brahma, though always speaking (of him), did not get his end. (But) Kam comes to the house of his devotee, who is sitting (there in rest).
(3). Kablr says: I have given up my fickle mind. Devotion to Earn alone is my lot.
XX.
(1). Death, by which the whole world is frightened, That death is lighted up by the word of the Guru.
Pause.
How should I die now? my heart is comforted by death. Those die, who do not know Earn.
(2). Every one says: we must die, we must die.
Who dies in tranquillity (of mind), he becomes immortal.
(3). Kabir says: joy has sprung up in (my) mind. Doubt is gone, the highest joy remains (with me).
XXI.
(1). There is not a place anywhere; with whom shall I connect the root? Searching in (my) body I find no place.
RAG GAURI; THE BHAGAT KABIR, XXIT.— XXV.
Pause.
He knows the pain, whom it has befallen.
The arrows of the worship of Bairn are very sharp.
(2). With one love I look on all women.
What do I know, who is beloved by the husband?
(3). Kablr says: on whose forehead the lot (is written): She obtains at every watch the affection of her husband.
(1). Who has a Lord like Hari, 0 brother! (Him) I go to call emancipated and eternal.
Pause.
Now I say: 0 Earn, I trust in thee! What have I then to bow down to any one?
(2). Hari, on whom the load of the three worlds is, Why should he not cherish (me)?
(3). Kablr says: I reflect on him with one mind. What can one do, when (his) mother gives (him) poison?
(1). How shall a woman become chaste without chastity? 1 See and reflect in thy heart, 0 Pandit!
Pause.
How" shall love increase without affection?
As long as there is enjoyment (of the world), so long there is no love (of God).
(2). Who considers in his heart the great merchant (= God) as untrue: She does not meet with the sweetheart (even) in a dream.
(3). Who entrusts to him body, heart, property and house: She is a happy married woman, says Kablr.
XXIY.
(1). The whole world is immersed in sensuality.
With (all her) dependents she is drowned (in) sensuality.
Pause.
0 man, why is the boat destroyed and sunk?
By being torn away from Hari and united with the world.
(2). Gods and men are burnt, fire seizes them.
The water is near, but the cattle do not drink in wading through it.
(3). By continually remembering (Hari) water issues. That water is pure, says Kabir.
XXV.
(1). In which family the son is not reflecting on divine knowledge: Why has not his mother (rather) become a widow?
1 This line may also be translated: how shall a woman become a Sati without burning herself with her husband?
RAG- G AURI; THE BHAG-AT KABIR, XXVI.— XXVIII.
Pause.
Who does not perform worship to Earn: Why has that sinful man not died when being born?
(2). Many abortions have taken place, why is he preserved, Who with stumpy arms lives in the world? 1 (3). Kabir says: such as are beautiful and well-formed: They are hump-backed and ugly without the name.
(1). Who take the name of the Lord: For those men I always sacrifice myself.
Pause.
He is pure, who sings the excellences of the pure Hari. That man is pleasing to my mind, 0 brother!
(2). In whose heart Earn remains brimful: Of their lotus-foot we are the dust.
(3). By caste a weaver and patient of mind.
Utters Xabir with natural ease the excellences (of Earn).
(1). (My) head is the distillery, my spirit still oozes.
Having collected the sugar-cane,2 my body has become the wood.
Pause.
He is naturally called drunk, Who is drinking the juice of Earn and meditating on divine knowledge.
(2). When the wife of the distiller naturally comes and joins (them): They become daily intoxicated with joy.
(3). (When) the knowing mind is applied (to) the Supreme: Then the Fearless one is obtained, says Xabir.
(1). The nature of the mind penetrates the mind. By subduing the mind what perfection is established?
Pause.
Who is that Muni, that subdues his mind? Having subdued his mind, say, whom does he save?
(2). Every one says (so) in his mind.
(But) without subduing the mind devotion is not made.
(3). Kabir says: who knows the secret: He is, like Madhusudhana,3 the god of the three worlds.
2 *ivJ 1d+1> here substantive, sugar-cane, from which spirits are distilled.
8 *T*TTnT7S, the destroyer of the Daitya Madhu, an epithet of Vishnu (and thence of Krishna).
RAG GAURI; THE BHAGAT KABIR, XXIX. -XXXII.
(1). The stars, that are seen in the sky, By which painter have they been?painted?
Pause.
Say, 0 Pandit, with what is the sky connected?
Who understands it, is a very fortunate, intelligent man.
(2). The sun and the moon they call lights. In all is spread out the diffusion of Brahm.
(3). Kabir says: he will know (it), In whose heart is Ram (and in whose) mouth (also) there is Bam.
XXX.
(1). The daughter of the Veda is the Smriti, 0 brother! She has come with a chain and a rope.
Pause.
She has built herself her own city.
By the snare of spiritual blindness the arrow of death is kept ready.
(2). Though cut off it is nofcut off, it does not break (scil. the rope). It becomes a serpent, that devours the world.
(3). We see, by whom the whole world is plundered. KabTr says: saying: Ram! I have escaped.
Pause.
Thou shouldst ride on thy own reflection!
Thou shouldst put (thy) foot into the stirrup of tranquillity (of mind)!
(1). Apply the nose-string, put on the bridle, (And) all decoration, and make (it) run about in the sky!
(2). Go on, I will take thee to paradise.
If thou draw back, I will strike thee with the whip of love.
(3). Kabir says: those are good riders, Who keep aloof from the Yeda and the Qur'an.
(1). By which mouth the five nectareous substances 1 were eaten: To that mouth I saw fire-brands applied.
Pause.
0 my King Ram, cut off my one pain!
1 am burnt by fire and by dwelling in the womb.
(2). The body is destroyed in many kinds and ways. Some burn (it), some bury it in the earth.
(3). Kabir says: 0 Hari, show (me thy) feet!
Behind (me) is Tama, why do you not drive (him) away?
1 The ife Wf5l3 or five nectareous substances are: Tra milk, <jf%l curds, clarified butter, honey, ^<H! sugar.
RAG GAURI; THE BHAGAT KABIE, XXXIII.— XXX\rI.
(1). He himself is fire, he himself is wind.
"When the Lord hums (one), who will protect (him)?
Pause.
(Who) is muttering Earn, (his) hody is not burnt at all.
(In whose) mind the name of Earn is, he remains ahsorhed (in Earn).
(2). Why should it ( =the hody) burn, why should it he injured? The trickish bow-holder ( = Vishnu) (only) plays.
(3). Kabir says: utter two words I1 They will become the Lord, who will keep (thee).
XXXIV.
(1). I have not applied my mind either to abstract devotion (Yoga) or meditation. Without indifference to the world I shall not get rid of the Maya.
Pause.
What will become of my life, When the name of Earn is not (my) support?
(2). Kabir says: (though) I seek in heaven, I see none other equal to Earn.
XXXV.
(1). On which head (thou art) arranging and fastening a turban: That head the bill of the crow will dress.
Pause.
Why (art thou) proud of this body and wealth? Why is not the name of Earn made firm (by thee)?
(2). Kabir says: hear, 0 my heart! Even this will he thy state.
GAURI GUABEEI OE KABIR.
6m! By the favour of the true Guru! Astpadl. XXXVI.
(1). (Who are) asking for pleasure, (them) pain befalls (in the other world). That pleasure is not desired by us (nor) does it please (us).
Pause.
(If there be) still attention to the world and a longing for pleasure: How will the indwelling of King Earn be effected?
1 The two words are: Ram, Ram!
RAG GAURI; THE BHAGAT KABIR, XXXVIL XXXVIII.
(2). By this pleasure Shiva and Brahma are frightened. (But) that pleasure is considered by us as the true one.1 (3). Sanaka and the other (minfcborn sons of Brahma), the Muni Narada and Shesh(-naga): These also did not see the mind in (their) body.
(4). Let one seek this mind, 0 brother!
When the body is dissolved, where is the mind absorbed?
(5). By the favour of the Guru, Jayadeva and ISama (= Namadeva) Have by love of devotion known (it).
(6). This mind is not subject to coming (or) going. Whose error is gone, he knows the True one.
(7). This mind has no form nor mark whatever.
By the order (of God) it has sprung into existence; by comprehending (this) order it is re-absorbed (again into the Supreme).
(8). If one knows the secret of this mind: Being absorbed in this mind he becomes easily God.
(9). The soul (or life) is One and all bodies (are therefore One). Kabir remains in connexion with this mind.
XXXVIL Pause.
Who are day and night intent on the one name: How many of them have become perfected by applying devotion!
(1). The ascetics, Siddhs and all the Munis have been unsuccessful. The one name is the wishing-tree, (that) brings (men) across.
(2). Who gains Hari, he is not put to shame. Kabir eays: the name of Ram is known (by him).
Gauri and Soratki, XXXVIIL Pause.
0 shameless creature, thou art without shame! Abandoning Hari why goest thou to any (other's house)?
(1). Whose Lord is high: That man it does not become to go to another's house.
(2). That Lord is (everywhere) brimful (= omnipresent). He is always with (thee), Hari is not far off.
(3). Whose lotus-feet are an asylum: Say, 0 man, why doest thou not go to his house?
(4). Of whom every one speaks: He is powerful, (my) own Lord is bountiful.
(5). Kabir says: he is perfect in the world, In whose heart there is none other (but the Lord).
1 The sense of these obscure lines is: the pleasure of knowing or finding out " the mind (^75) " was given up by Shiva and Brahma in despair, they were frightened by the boundless depth of the mind. But Kabir asserts, that this is true pleasure or happiness. The mind, the intelligent power, is an emanation from the Supreme, the scintilla animae divinae and the conjunctive link of the creature with the absolute substance.
RAG GAURI; THE BHAGAT KABIR, XXXIX.— XLI.
XXXIX.
(1). Say, who is son? who is father and paternal uncle? 1 "Who dies, who causes agony?
Pause.
Han, the deceiver, has practised deceit on the wor]d. In separation from Hari how shall I live, 0 my mother?
(2). Say, who is a man or '& who is a woman? Eeflect on this truth in thy body!
(3). Kabir says: my mind is reconciled with the deceiver. The deceit is gone, the deceiver is known (by me).
XL.
Pause.
[Now that King Earn has become my helper: Birth and death are cut off, I have obtained final emancipation.
(1). I have been joined to the society of the pious. I have been rescued from the five attackers.
The nectar-name I mutter (now) with (my) tongue.
I have been made his own slave with a price (being paid for me).
(2). The true Guru has afforded (me) assistance.
I have been drawn out from the way of the world. Love to the lotus-feet has sprung up (in me). Govind dwells continually in my mind.
(3). The burning coals of the Maya are extinguished. In (my) heart is contentment, the name (is my) support. In water and on land the Lord is omnipresent. Wherever I see, there he is near and dear.
(4). His own worship is established by himself. What is written before, that is obtained, 0 my brother! On whom he bestows mercy, his accoutrement is complete. The Lord of Kabir is cherishing the poor.
XLI.
(1). There is impurity in water, impurity on land, impurity arises by birth.
There is impurity by one being born, there is also impurity by one having died, there is impurity by people being destroyed.
Pause.
Say, 0 Pandit, who is pure?
Attend, 0 my friend, to such knowledge!
(2). In the eyes is impurity, in the speech is impurity, in the ears impurity takes place. In rising and sitting impurity clings (to man), impurity falls into the food.
(3). The way of ensnaring every one knows, but some rare one the way of getting rid (of it). Kabir says: who reflect in their heart on Earn, in them no impurity takes place.
1 0a sj"? beware of the artful use of after of Qft it signifies here: say! (contracted from o7XJ); otherwise it is used = q|Qa; qTR" is = STRL a paternal uncle. These lines are very perplexing. '£ o/G<S oft. $\ is here not the sign of the Genitive, but a conjunction = or.
RAG GAtNlT; THE BHAGAT KABIR, XLII.— XLIV.
XLII.
Pause.
Settle (this) one dispute, 0 Earn* If thou art more beautiful 1 than thy people?
(1). Is this (human) mind great2 or (he), with whom the mind is conciliated? Is Ram great or he, (by whom) Ram is known?
(2). Is Brahma great or he, by whom he is produced? Is the Veda great or he, from whom it has come?
(3). Kablr says: I have become dispirited. Is the Tirtha great or the servant of Hari?
Ragu Gauri ceti. XLIII. Pause.
See, 0 brother, a storm of divine knowledge has come!
All the matted shutters, made by the Maya, are blown away, they do not remain (any longer).
(1). The two posts of double-mind edness are pulled down, the ridge-pole of spiritual blindness broken.
The roof of (worldly) thirst has fallen on the ground, the vessel of folly has burst.
(2). By the water, that is falling after the storm, the large pitcher3 is wetted. Kablr says: light has arisen in (my) mind, when the rise of the sun was known.
Gauri ceti. Om! by the favour of the true Guru! XLIV.
(1). They do neither hear the praise of Hari nor do they sing the excellences of Hari. With words only they pull down the heaven.
Pause.
What shall be said to such people?
Who are made destitute of devotion, of them one should always remain afraid.
(2). They themselves do not give a handful of water. They censure him, by whom the Ganga is brought (down).
(3). Sitting and rising they walk in perverseness. They themselves are lost and ruin also others.
(4). They know nothing else but wicked talk. The order of Brahma even they do not obey.
(5). Thoy themselves are lost and ruin others also. Having applied fire to (their) mansion they sleep in it.
(6). They laugh at others and are themselves one-eyed. Seeing them Kablr is ashamed.
1 5TTH is here adjective: lovely, beautiful (Sansk. ofpgr); it also occurs already in Tulsi Das' Ramayan.
2 Here of course used in the sense of a comparative.
RAG GAURI; THE BHAGAT KABIR, XLV.— XLVII.
EAGU GAUEJ; BAIRAGA1STI OP EAB1K. 6m! By the favour of the true Guru! I. XLY.
(1). Some one does not obey his living father, (but) when he has died, he causes a Shradh to be performed for him.
Say, how shall the helpless defunct fathers also obtain (the offering)? the crow and the dog eat it.
Pause.
Would that some one would show me welfare!
Saying: welfare, welfare! the world passes away, how should welfare be obtained?
(2). Having made a Devi (or) Deva of earth, thou sacrificest before them an animal (a he-goat). Such are called thy forefathers, what is called their own, they do not take.
(3). An animate being they slaughter and worship (therewith) a lifeless thing, which proves a calamity at the end.
The salvation by the name of Earn is not known (by them), the worldly people are sunk in fear.
(4). They worship Devis and Devas and vacillate about, (but) the Supreme Brahm is not known (by them).
Kablr says: the Omnipresent one1 is not thought of, they cling to the outward objects of the senses.
II. XLVI.
(1). Who, whilst living, goes on dying, he lives again, in this wise he is absorbed in the Yacuum. If one remains in the darkness * exempt from darkness, he is not thrown again into the water of existence.
Pause.
0 my dear, such milk should be churned!
Keep steady the mind by means of the instruction of the Guru! in this wise nectar is druuk.
(2). By the arrow of the Guru the Eali-yug, hard like a diamond, is pierced, the station of light is displayed.
The darkness of the Sakti (Maya), the rope of error is cut off, perpetual welfare dwells in the house.
(3). By him, (though) the bow is strung without an arrow, this world is pierced, 0 brother!
The wind swings the paper-kite in the ten directions, (but) he keeps his attention on the string (by which it is fastened).
(4). The mind sunk into contemplation (of the Supreme) is absorbed in the Yacuum, the folly of duality has fled.
Kablr says: the Fearless one alone is seen, (if) deep meditation is applied to the name of Earn.
Gauri Bairagani; Trtpadas.
III. XLYII.
(1). (Whose) breath is returning (through) the six (mystical) spheres b (of the human body), (whose) thought is intent on the Yacuum: He neither comes nor goes, he neither dies nor lives; seek for him, 0 Bairagi!
1 3)JoJ&> = Sansk. ^R^sf = **ne brimful or omnipresent one, an epithet of the Supreme.
2 The JKtT^j collyrium or figuratively darkness, designates here the Maya.
3 Uc£tf2 ^£ — tfZ^[^£ (Plur. Format.), the six mystical spheres of the human body, according to the doctrine of the Jogis. The six spheres are: 1) ^[TVn\^3fl> the pelvis; 2) f^Tf^^i, the external organs of generation; 3) *rrf*f^"sfi> the sphere of the navel; 4) I|r^3i, the sphere of the heart; 5) cficJ-cj"^, the RAG GAUBJ; THE BHAGAT KABIR, XLVIII. XLIX.
Pause.
0 my mind, the mind, that turns back (from the world), is absorbed (in the Supreme). By the favour of the Guru uniterstanding is produced in the perverse one (i.e. mind), otherwise it would be estranged (from the Supreme).
(2). He is near and far, far and also near, as he is considered by them.
The sherbet, that is made by means of sugar-candy, is known by them, by whom it is drunk.
(3). To whom shall thy story, which does not contain any qualities (of thine), be told? is there any such discriminating one?
Kablr says: by whom the match is applied, by them the flash is seen as such.
IV. XLVIII.
(1). In him (the Supreme) there is no fire and ocean, no sunshine and no shade, in him is neither production nor destruction.
Neither life nor death, neither pain nor pleasure pervades him, there is empty, abstracted meditation (in him), both 1 (therefore) are not in him.
Pause.
The story of the self-existing 'A one is inexpressible and wonderful.
He cannot be weighed, he is neither consumed nor increased,3 there is neither lightness nor heaviness in him.
(2). Below and above, both are not in him, neither night nor day are in him.
(There is) no water, no wind and fire (are in him), the true Guru brings about absorption in him.
(3). He remains constantly unattainable and. inapprehensible, (but) he is obtained by the favour of the Guru.
Kabir says: I am a sacrifice to my own Guru, (by whom) I remain in connexion with the society of the pious.
V. XLIX.
(1). Keligious demerit and merit are the oxen, he buys, the breath is manifested as the capital. (Worldly) thirst is the filled sack in the heart; in this wise the venture of goods is bought.
Pause.
Such a Lord is my Earn, (That) the whole world has been made (by him) a trafficker.
(2). Lust and wrath are made the two receivers of customs, the whim of the mind is the highwayrobber.
The five elements, having met, determine the fine (i.e. death) and the venture of goods is (thus) brought across.
(3). Kablr says: hear, 0 ye saints, now there such a thing happened: Ascending a pass one ox became exhausted; he is gone and the sack scattered I sphere of the throat and neck; 6) Tffcj^^, the sphere of the bead, having at its crown the W^T"VT> or venthole of Brahm, through which the soul escapes. Through these six spheres the Jogis pretend to draw the breath up and to become thus absorbed in Brahm, whilst living.
1 i^Q, either adjective, both, i.e. life and death, pleasure and pain, or as substantive: duality.
2 4JvItI signifies here: self-existing; in this sense the word occurs also in the Ramayana of Tulsi Das.
3 TTTftl = £-i^> consumed; Wrf3" signifies also in Hindi: much, abundant; here = increased (in contradistinction to iTTfSJ).
RAG GrAURI; THE BHAGAT KABIR, L. — LIT.
Gaufl; Pancpadd. VI. L.
(1). In the house of one's father's family there are four days, one must go to one's father-in-law. The blind people do not know (this), they are foolish and ignorant.
Pause.
"Why does the constable seize and bind the woman?
Persons have come to the house, those, who bring home the wife, have come.
(2). Which rope is let down into the well, that is seen?
The rope with the jug is broken and fallen down, the water-drawing woman rises and goes.
(3). The Lord, becoming compassionate, bestows mercy and accomplishes his own work. Then she is known as a happy married woman, (when) she reflects on the word of the Guru.
(4). Every one goes about being bound by her former works, see and reflect (on this)! What shall be said to her, what shall the helpless one do?
(5). Having become hopeless she rises and goes, not having brought about steadiness in her mind. Cling continually to the feet of Hari, flee to his asylum, 0 Kabir!
VII. LI.
(1). The Jog! says: the Jog is good and sweet, there is nothing else, 0 brother!
I?he plundered and shorn ones ( = Jainas) and the Ek-sabdls 1 say: we have obtained perfection.
Pause.
Without Hari they are led astray by error and are blind.
To whom I go to get rid of my own self, they are bound by many nooses.
(2). Erom whom things have sprung, in that very one they are absorbed: this rule is forgotten at that very time.
The Pandits, virtuous, heroes and bountiful ones say: we are great.
(3). Whom he informs, he comprehends, without comprehending how should one2 remain steady? If one meet with the true Guru, darkness ceases, in this wise the ruby is obtained.
(4). Give up all changes to the left and right! by making firm the foot of Hari (in oneself) one remains steady.
Kabir says: (if) a dumb person eats molasses, what can he say (about it) when being asked?
RAGTJ GAUEI PTJKBI OE KABIR. 6m! by the favour of the true Guru! I. LII.
(1). Where something was, there is nothing, the five elements are not there.
(If) the right and left and the middle channel (of the vital breath) be stopped, where will the vices go?
Pause.