SLOKS OF THE BHAG-AT KABIR 38—56.
(38). Kabir (says): pride should not be entertained, if one sees that one's dwelling is high. To-day or to-morrow one must lie on the ground and grass will spring up (upon him).
(39). Kabir (says): pride should not be entertained, a poor one should not be laughed at! That boat is as yet on the ocea*n, what do ye know, what will take place?
(40). Kahir (says): pride should not be entertained, having seen, that one's body is beautiful. To-day or to-morrow thou wilt leave it, as the snake its skin.
(41). Kabir (says): if (something) is to be plundered, then plunder it, the name of Earn is the (true) booty.
Afterwards you will again repent, (when) the breath will go out.
(42). Kabir (says): no such a one has been born, who applies fire to his own house. Who, having burnt all the five boys, meditates on Earn.
(43). If there be any one, who sells his boy, any one, who sells bis girl: He makes partnership with Kabir, he makes traffic with Hari.
(44). Kabir (says): this is to be kept in mind, do not hurriedly proceed on the road! Who enjoy themselves, them the molasses eat up afterwards.1 (45). Kabir (says): I know, that reading is good, (but) better than reading is meditation (yog). The attachment to Earn I do not give up, though people revile me.
(46). Kabir (says): what do the helpless people censure (me), in whose mind there is no divine knowledge?
Kabir delights in Earn, all other concerns are given up by me.
(47). Kabir (says): fire is applied to the coat of the stranger * on four sides. The patched quilt is burnt and has become coals, (but) the flame has not reached the thread.3 (48). Kabir (says): the patched quilt has become coals, the skull is not bursting. The helpless Jog! has played, on his sitting place ashes have remained.
(49). Kabir (says): in little water, 0 fish, a net is laid out by the fisherman. " In this small pond thou wilt not escape, think again of the ocean I (50). Kabir (says): the ocean should not be given up, though it be very saltish. Him, who is searching about in every pool, nobody will call good.
(51). Kabir (says): the impious have passed away, there is not a trace (of them left).4 The poor are practising their humility; what happens, that happens.
(52). Kabir (says): the bitch of a Vaishnava is good, that of a Sakat bad, 0 mother! That one hears continually the glory of the name of Hari, this one goes to believe in sin.
(53). Kabir (says): the deer is weak (and) this yam is green. There is a Lakh of hunters of one creature, how long will it be saved?
(54). Kabir (says): who makes his house on the banks of the Ganga, he drinks pure water. Without attachment to Hari emancipation is not obtained, thus saying Kabir wanders about.
(55). The mind of Kabir has become pure like the water of the Ganga. Hari follows after him, saying: Kabir! Kabir!
(56). Kabir (says): turmeric is yellow, lime is of a white substance. Earn (and his) lover then unite, (when) both drop (their) colour.
1 That is: their enjoyments will become to them the cause of their perdition.
2 The inj^ift, the stranger, is the soul; the unurej, the coat, the body.
3 The 3 | J| | or thread is the soul.
4 feJT?Tt*HT> adjective formed from jfarnft a saint, a person of restricted passions, by means of prefix nir- (r being assimilated to the' following consonant). *^tuft, s.f. (from ^fun), a sma11 mark trace. The word is no longer used in Hindi, but in Marathi.
(57). Kabir takes away the yellowness of the turmeric without leaving a sign of the lime. To that love (I am) a sacrifice, by which caste, colour and family are set aside.
(58). Kabir (says): the gate of emancipation is narrow, of the tenth part of a mustard-seed. (My) mind however has become an elephant, how shall it pass through it?
(59). Kabir (says): if such a true Guru be met with, he, being gratified, bestows favour. The gate of emancipation (he makes) wide, that (one) may easily come and go.
(60). Kabir (says): I have neither a thatched roof, nor hut, neither have I a house nor village. I think, Hari will ask: who art thou? I have neither caste nor name.
(61). Kabir (says): I wish to die, (if) I die, (then may it be) at the gate of Hari. Perhaps Hari may ask: who has fallen down at my gate?
(62). Kabir (says): it is not done by us, nor shall we do it, nor is (my) body able to do it. What do I know anything? being the creature of Hari Kabir has become Kabir.
(63). Kabir (says): from whose mouth, whilst talking in a dream, the name of Ram comes out: His foot's shoe the skin of my body is.
(64). Kabir (says): we are idols of clay, to which the name of man is given. (We are) guests of four days, in a very great pit of fuel 1 (is our) place.
(65). Kabir (says): I prepared Henna and applied it, having ground my own self. By thee no word is asked, (I am) never applied to (thy) foot.2 (66). Kabir (says): at which gate the comers and goers nobody stops: How should that gate, which is sueh a gate, be given up?
(67). Kabir (says): I had been drowned and was again saved by the dash of an advantageous wave. When I saw the boat shattered, I descended palpitating.
(68). Kabir (says); devotion is not pleasing to the sinner, the worship of Hari is not agreeable (to him).
The fly abandons the sandal-wood, where a stench is, there it goes.
(69). Kabir (says): the physician has died, the siek man has died, the whole world has died. One, 0 Kabir, has not died, for whom there is no weeper.
(70). By Kabir Ram is not meditated upon, a great evil propensity3 has stuck (to him). The body is a vessel of wood, it does not come up again.
(71). Kabir (says): so it has happened, what is pleasing to the mind, that is done. What fear is there of dying, when the tree of perfection4 is taken in hand?
(72). Kabir (says): for the sake of the juice the sugar-cane is sucked, for the sake of virtue one should die weeping.
Vicious men nobody will call good.
(73). Kabir (says): a jar filled with water will to-day or to-morrow burst.
Who do not keep in mind their own Guru, they will in the half (of life) be robbed and carried off.
(74). Kabir is the dog of Ram, Mutla,5 is my name. On my neck is a rope; where he pulls, thither I go.
(75). Kabir (says): why do the people show a rosary of wood? In their heart they do not think of Ram, what for is this rosary?
(76). Kabir (says): separation, the snake, dwells in (my) mind, it minds no charm whatever. He who is separated from Ram, does not live, and if he lives, he becomes a fool.
1 cHTfvJ is the Locative of <JTJ7J*? a pit of fuel = the funeral pile.
; the pronoun " I J' is omitted. <v> \ is feminiue, as the words are put into the mouth of a woman.
3 tiffs' (=^f^)j an evil propensity; a vicious habit. 4 See p. 479, note 3.
(77). Kabir (says): the philosopher's stone and sandal-wood have one fragrance.
By coming in contact with it (people) have become most excellent, (like) the scentless iron (and) wood (is made fragrant by contact with sandal-wood).
(78). Kabir (says): the club^f Yama is bad, it cannot be endured.
The holy man alone (= the Guru), who met with me, took me to the hem (of his garment).1 (79). Kabir (says): the physician says: I am excellent, the medicine is in my power. (But) this thing is indeed GopaTs, when he pleases, he takes it away.
(80). Kabir (says): thy turn is ten days, take andT sound (the drum)! Like meeting in a river-boat it will not come on again.
(81). Kabir (says): (if) I make the seven oceans ink, if I make the trees (my) pen, If I make the earth the paper, the glory of Hari cannot be written.
(82). Kabir is by caste a weaver, what shall he do? in (his) heart dwells Gopal. Kabir is clinging to the neck of the Sporter,2 all his troubles cease.
(83). Kabir (says): there is not such a one, who burns down his mansion.3 Who, having slain all his five children, continually meditates on Earn.
(84). Kabir (says): there is not such a one, who sets on fire this body. The blind people do not know (the thing), they are crying out: 0 Kabir!
(85). Kabir (says): theSaticriesoutbeingstigmatized4(bythefire): hear, 0 men of theburningground! All the people went away; " I and thou " is the business at last.
(86). Kabir (says): (my) mind has become a bird, flying and flying it goes in the ten directions. As the society is, with which (a man) falls in, such fruits he eats.
(87). Kabir (says): the place, (we) were seeking, has been obtained.
That one has again become "thou," whom (or which) (I) called "another." 5 (88). Kabir (says): the Ber-tree,6 that is near a plantain, dies being killed by bad society. This one dangles about and that one is torn; do not peep into the society of the Sakats!
(89). Kabir (says): the load of another lies on his head 7 and he wishes to go his way. He is not afraid of his load, (but) further on the passage becomes impassable.
(90). Kabir (says): the singed (and yet) standing wood of the forest cries out: May I not fall into the power of the blacksmith, that he burn me a second time!
(91). Kabir (says): in the dying of one two have died, in the dying of two four. In the dying of four six have died, four males and two females.8 (92). Kabir (says): looking about the world was searched (by me), nowhere a place was obtained. By whom the name of Hari is not minded, they are led astray anywhere.9 1 0<M> to take or apply one to the hem = to give one protection.
* cWSfol7> the sporter (a noun of agency from UH3T)> an attribute of the Supreme. Cf. Gaun, Sabd LXII. (2), where the words occur: Uffir uffe BH^»H T U*T3 > in everybody Ram, the sporter, sports (or is contained).
3 The or mansion is the body; the five children are ^T*f, S^T, etc.
4 f%UU37> stigmatized; literally: having a risen scar or stigma.
6 The sense of this line is pantheistical; the object has become the subject again by pantheistical union of the finite with the infinite being, brought about in the mind by the negation of duality.
6 iff? is here used as feminine; it is usually masculine.
7 firf^ \J<T> the load ascends to the head, i.e. the load is laid on his head.
8 The explanation, as given by natives, is: first died a deer {m.), then the fiTJjft (the female thereof); then the hunter and his wife; the mirgi was with a young one and the wife of the hunter with child.
a — *>T@H m^st be joined, though separated for the sake of the rhyme; 3TJT *H"@cJ or WT@H 3TTT> anywhere.
SLOKS OF THE BHAGrAT KABIR 93-108.
(93). Kabir (says): the society of the pious should be joined, at the end it brings (one) through. Company with the Sakats should not be kept, from which destruction results.
(94). Kabir (says): by whom he (i.e. Hari) is well1 remembered in the world, he is absorbed (in him) in the world.
By whom the name of Hari is not remembered, they are uselessly 2 born.
(95). Kabir (says): (one's) hope should be placed on Earn, hope on others is useless. Those men fall into hell, who are regardless of the name of Hari.
(96). By Kabir many disciples and friends were made, but no friend of Kesava. They were gone to join Hari, (but their) mind stopped in the midst (of the way).
(97). Kabir (says): what shall the helpless creature 3 do when Earn docs not give assistance? On whichever branch I put my foot, that goes clown.
(98). Kabir (says): in teaching others dust falls into the mouth. Whilst keeping the capital of others the field of the house is eaten up.
(99). Kabir (says): I remain in the society of the pious and eat the bran of barley. May happen what will, with the Sakats I shall not go.
(100). Kabir (says): in the society of the pious there is day by day a twofold love. (Though) the Sakat wash the black blanket, it does not become white.
(101). Kabir (says): the mind is not shaved, why do they shave the hair? Whatever is done, that is done by the mind, the head is uselessly 4 shaved.
(102). Kabir (says): Earn is not given up (by me); if body and property go, they may go. By the Lotus-foot (my) mind is perforated, in the name of Earn I am absorbed.
(103). Kabir (says): the instrument, which we were playing, (of that) every string is broken. What shall the helpless instrument do, (if) the player goes?
(104). Kabir (says): I shave the mother of that Gruru, who is not able to clear away error.5 He himself is drowned in the four Vedas, (his) disciples are floated away.
(105). As many sins as are committed, they are kept concealed.
They all become at last manifest, when Dharm-rai questions (about them).
(106). Kabir (says): having given up the remembrance of the name of Hari, (his) family was much taken care of (by him).
Engaged in business he passed away,b no brother nor relative remained (to him).7 (107). Kabir (says): having given up the remembrance of Hari she goes to rouse the night.8 Having become a female snake she is born again (and) eats her own children.
(108). Kabir (says): having given up the remembrance of Hari the woman keeps the Ahol(-fast).9 Having become a jenny-ass she is born again (and) carries a load of four Mans (maunds).
1 fTji? used here adverbially (Marathl f«pfi), from the Arab. Vsu pure, clean; pronounced in Hindu! faq^.
2 y f adverb (with the emphatic ftj)» uselessly (Pers. J^, wind).
3 o?T<J75j originally the elementary matter = creature.
4 *H"^TTf2 us°d here adverbially: uselessly, to no purpose. Its origin is not quite clear; very likely it is the Arabic jjli (which frequently occurs), with a prosthetic (euphonic) a. In SindhI it is ^H^T^lV- 6 % 7> ynf&> literally: by whose instrumentality error does not go = who is not able to clear away error. y\ |cM, constructed with 3 (= Hindust. ^-s), implies possibility.
6 <jfvT "H IcA I j v.n, to get off, to pass away.
7 i.e. to accompany him to the other world.
8 d ifd "rlJH^cfl ) to rouse the night, an expression for practising witchcraft.
9 *HO \R> tne Hindu festival held in the month of Katak, two days before the DTpmala, observed as a fast-day.
SLOICS OF THE BHAGAT KABIR 109—124.
(109). KabTr (sap): (it is) very great cleverness, (if one) mutter Han in (his) heart. (It is like) playing on the stake; (if) one falls, there is no place (for him).1 (110). Kablr (says): that mouth is blessed, by which Earn is uttered. Whose (is) the body, the heljftess, (by which) the village will become pure?2 (111). Kablr (says): that family is good, (in) which there is a servant of Hari.
In which family no servant (of Hari) is born, that family is a Dhak (and) Palas-tree.3 (112). Kablr (says): horses, elephants, a dense cloud of vehicles, a Lakh of banners, (that) wave-Better than this pleasure is begging, (if) the day pass in remembering Hari.
(113). Kabir (says): I have wandered about in the whole world having put a tabor on (my) shoulder. No one is any one's, every (thing) I have closely examined.
(114). On the road pearls are scattered, the blind one comes and goes out (of the world without seeing them).
"Without the light of the Lord the world passes (them).
(115). The progeny of Kablr is drowned; there was born a son Kamal.* Having given up the remembrance of Hari he has brought wealth to the house.
(116). Kablr (says): one should go to meet with the saints, no one (else) should be taken with! - The foot should not be drawn back; what further on may happen, may happen.
(117). Kabir (says): may not Kabir be bound with the rope, with which the world is bound. Like powdered salt will the gold-like body go.
(118). Kabir (says): the gander (=the soul) has flown away, the body is buried, a sign is shown.5 He does not yet give up life, there is greediness in (his) eyes.
(119). Kablr (says): with the eye I look at thee, with the ear I hear thy name. With the speech I u-tter thy name, (thy) lotus-foot is in (my) heart.
(120). Kablr (says): from heaven and hell I am freed by the favour of the true Guru. I remain in the wave of the lotus-foot at the end and at the beginning.
(121). Kabir (says): say, how is there a weighing of the wave of the lotus-foot? Eor expressing (it) there is no beauty (in me), showing (it) is the best.
(122). Kabir (says): having seen (it), (to) whom shall I tell (it), nobody believes in (my) word. Hari is such as he is, singing (his) qualities I remain joyful.
(123). Kablr (says): as the crane picks up and warns, as it picks up again, and picking up warns His young ones, (so) is in (thy) mind the affection for the Maya, (124). Kablr (says): the sky is covered with clouds, rain having fallen the tanks and pools arc filled.6 Who are longing (for rain) like the Catrik, what is their state?
1 *nft "©MIT VteSTTTj literally: (it is) playing on the stake. Jf^^?P&^> a stake, in the shape of a sharp nail, on which the delinquent was placed, so that the stake went through his body lengthway. Jugglers also used to play on such stakes; to them and their sport reference is made here. Their life is lost if they fall when playing on the stake. It is equally dangerous to fall away from Hari. This seems to be the meaning of this obscure verse.
2 The sense is: if one man in a village turn to Ram and become emancipated, the whole village will be purified for his sake. Compare the following verse.
3 The wood of these trees is of no value.
4 We learn thence, that Kablr's son was Kama], who did not tread in the footsteps of his father, but was a worldly man.
5 flTTRT 9 for *ne sake of t,ie rhyme = ffo, s.f. a sign, wink.
6 T<J generally a walled tank, an unwalled pond or pool SLOES OF THE BHAOAT KABIR 125-139.
(125). Kabir (says): when the Cakvi is separated (from its mate) at night, it comes and joins (it) at day-break.
The man, that is separated from Earn, joins him neither by day nor night.
(126). Kabir (says): thou art separated (from) the ocean,1 remain in (it), 0 conch! (Otherwise) thou wilt make a sigh (at) every temple at the rising of the. sun.
(127). Kabir (says): why art thou given to sleep? 3 wake in fear of pain! Whose dwelling is in the grave, how can he sleep in comfort?
(128). Kabir (says): why art thou given to sleep? rise! why art thou not muttering the Murari? One day there will be sleeping, stretching out the legs long.
(129). Kabir (says): why art thou given to sleep? remain seated and wake! Prom whom thou art separated, cling to him!
(130). Kabir (says): the road of the saints should not be left, sticking (to it) go on! In seeing (them) thou becomest purified, in meeting (with them) the name is muttered.
(131). Kabir (says): with the Sakat company should not be kept, one should flee far from him! (If) a black vessel be touched, some stain is received.
(132). Kabir (says): Earn has not been thought of and old age has (now) arrived. It clings to the gate of the mansion, what can be taken out (of it),?
(133). Kabir (says): that action has taken place, which was done by the creator. Without him there is no second, he alone is the oreator.
(134). Kabir (says): fruits have set on, the mangoes have begun to bear fruit and to ripen. They reach their owner, when putridity 3 does not eat their inside.
(135). Kabir (says): having bought an idol he worships it, in the obstinacy of his mind he goes to a Tirtha.
By emulation and imitation (of others)4 he is led astray and plunged into error.
(136). Kabir (says): a stone is made the Lord, the whole world worships it. Who remains in reliance on this, is drowned in the black stream.
(137). KabTr (says): the threshold 5 is of paper, works of ink" the door. By a stone7 the earth is drowned, by the Pandit the road is torn up.
(138). KabTr (says): what (thou art) doing to-morrow, do now, what (thou art) doing now, (do) at once! 8 Afterwards nothing will be done, when death comes on (thy) head.
(139). Kabir (says): I saw one such being like washed gumlac.
It appears clever and endowed with many qualities, (but) is without understanding (and) impure.
1 ci^lfkd* *». ocean, from the Sansk. T^T^T» jewel-mine, Tffi being assimilated to Tjft, which becomes again ^»f, and ^SRcR^ to ^CH^ by elision of ^ and change of a to z.
2 o^cJAI, to be given to sleep (frequentative).
3 ^TET, a disease, which befalls mangoes, putridity.
4 %tn%tft 8-f- emulation (literally: looking at each other mutually); T^t?[ MdcNI > to imitate (nfH part. p. conj.).
0 The meaning of G fc| ls not q^ite sure; the Sikh Granthis explain it by " house," which is apparently only a guess. In Hindi the word is no more in use, but in Marathi we have still "^^^T, the lower crosspiece of a door-frame; G McTt would be the feminine of this.
8 ^TH? «7<PTj works of ink = letters.
7 \J MA, a stone, here apparently in the sense of an idol.
8 Py^lW = fe^l**, at this time, at once.
(140). Kabir (says): Yama does not fetter my intelligence by that death.1 By whom this Yaraa is created, that preserver is muttered (by me).
(141). Kabir has become musk, the black bees have all become (his) servants. As the devotion of Kabir is, s*o is (his) dwelling in Ram.
(142). Kabir (says): he has closely fallen on the neck of (his) family, Earn has passed (out of his mind). (The messengers) of Dharm-rai have fallen in, there is inside (the house) a clamour, (143). Kabir (says): a pig is better than a Sakat, it keeps the village clean. (When) that helpless Sakat has died, nobody will take his name.
(144). Kabir (says): adding kauri to kauri he brings together Lakhs and Crores.
At the time of departure he gets nothing at all, (even his) LangotI is plucked away (from him).
(145). Kabir (says): (if one) has become a Vaishnava, what is done by putting together four rosaries? Outside gold is apparent, inside gumlac2 is rilled in.
(146). Kabir (says): become a brickbat of the road, giving up the conceit of the mind! If one become such a slave, him the Lord joins.
(147). Kabir (says): (if) one has become a brickbat, what is the* good (of it, if) he cause pain to the traveller?
Thy servant is such, as dust on the ground, (148). Kabir (says): what is the good of becoming dust, that flies up and sticks to the body? The people of Hari must be such as all-pervading3 water.
(149). Kabir (says): what is the good of becoming water, (as) it becomes cold (or) hot? The people of Hari must be such, as Hari himself is.
(150). (If there be) a high house, gold, a fascinating womau, (if) on the pinnacle a flag wave. Better than this is coarse bread, (if one) sing the qualities (of Hari) in the society of the saints.
(151). Kabir (says): better than the town is the wilderness, where devotion to Hari (is made). Apart from a lover of Ram the city of Yama (rather) pleases me.4 (152). Kabir (says): between the Ganga and Yamuna there are landing places of silent tranquillity. There Kabir has made a cloister; the Munis are seeking the road (to it).
(153). Kublr (says): as thy tree 5 has sprung up, such it remains to the end. Of what (use) is the wretched diamond? crores of jewels do not come up to it.
(154). Kabir (says): one wonderful thing is seen: they sell a diamond in a shop. Without a trafficker it goes for a cowrie.
(155). Kabir (says): where divine knowledge is, there is religious practice; where falsehood is, there is wickedness.
Where greediness is, there is death, where patience is, there is he himself.6 (156), Kabir (says): what is the good of giving up the Maya, when conceit is not given up? By conceit the best Munis were melted, conceit eats up all.
(157). Kabir (says): the true, real Guru has met with me, the word, he lets flow, (was) one (or the One). Clinging to it (I) was levelled with the ground, a hole broke into (my) liver.
(158). Kabir (says): what shall the true, real Guru do, when there is error among his disciples? To the blind one the One does not stick, (it is) as if one blows into a bamboo.
1 SHT stands here instead of 5ft WrfAl, to fetter). 5fT^ = 5FT*5, for the sake of the rhyme.
z jjHdl m- gnmlac; also a peculiar kind of earth.
3 4Jdfcjj| = Sansk. ^-H^T, Annsvara being a euphonic interpolation.
5 "QtJ tny tree S nere apparently = thy body. e *HTfV> himself, i.e. the Supreme.
(159). Kabir (says): a dense cloud of horses, elephants (and) carriages, the wife of a king: Her comparison 1 does not come up (to) a female water-carrier of the people of Hari.
(160). Kabir (says): why is the wife of a king censured, why is honour (attributed) to a female slave of Hari?
That one adorns (her) mang2 for the sake of sensual pleasure, this one remembers the name of Hari.
(161). Kabir (says): a post was erected, a stand was made, by the true Guru firmness was established (in me).
By Kabir a diamond was bought at the shore of the lake Manasa.3 (162). Kabir (says): Hari is the diamond, the saints are the jewellers, having taken (the diamond) they ereet a shop.
When an examiner4 is obtained, then a sale5 of diamonds (takes place).
(163). Kabir (says): if business falls in, Hari is remembered, remember him thus always! Make (thy) dwelling in Amarapur! Hari returns the gone wealth.
(164). Kabir (says): two are well fitted for service, one is the saint, the other is Ram. Earn, who is the giver of emancipation, the saint, (who) makes mutter the name.
(165). Kabir (says): on which road the Pandits have gone, on that the baggage-people follow after. There is one difficult pass of Earn, to that Kabir is climbing up.
(166). Kabir has died by the faults of the world, walking in obsequiousness to the family. Whose family will then be ashamed, when they put (him) down in the burning ground?
(167). Kabir (says): thou wilt be drowned, 0 helpless one, by obsequiousness to many people. What has happened in thy neighbour's (house),6 know, that (will) also (happen) in thy own.
(168). Kabir (says): good is coarse bread and grain of different kinds.7 (If one) does not make any claim, great is (his) country, great (his) dominion.
(169). Kabir (says): by making claims burning arises, he who makes no claims remains free from all bonds.
The man, who does not make claims, considers Indra as poor.
(170). Kabir (says): the pond is filled with water up to8 the embankment, (but) no one can drink water. By a great lot thou hast obtained it, fill (thy vessel) and drink thou, 0 Kabir!
(171). Kabir (says): (as) the stars at dawn pass away, so the world passes away. These two letters9 do not pass away, them Kabir has seized.
(172). Kabir (says): the house is of wood, on the ten sides fire is applied to it. The Pandits, the Pandits are burnt and have died, the fools have fled and escaped.
(173). Kabir (says): remove doubt, put aside the paper!
Having investigated the fifty-two letters10 apply (thy) mind to the feet of Hari!
(174). Kabir (says): the pious man does not give up (his) piety, thoughhefallin with crores of impious. (Though) the sandal-wood tree is surrounded by snakes, it is not giving up its coolness.
1 "Mddd? comparison, likeness. In the Ramayan of Tulsi Das the word is written treTf^. Its derivation is not clear.
2 the line, which parts the hair on the head (German Scheitel). a M\&*&<i6 = WW War^T, one *T being dropped here.
4 \JT<rfcr> one who examines diamonds as to their value = an inquirer.
5 7(TZ = (satt), exchange, sale. The word is still preserved in Sindhi.
6 VTyjft 3" scil. unj f^T§, W3 (or koc. U[fH)> being left out.
7 TTTtT instead of JHTTTtT.
8 *njTTT> adj. (= Sansk. ^p3p$[), facing, fronting.
9 i.e. Ram. 10 The fifty-two letters of the Sanskrit alphabet.
(175). The mind of Kablr has become cool, the knowledge of Brahm was obtained (by him). The flame, by which the world is burnt, is for 1 the pious equal to water.
(176). Kablr (says): no one^nows the chess figures of the creator.
Either the Lord himself knows them, or (his) servant, (who) is (his) secretary.
(177). Kablr (says): it was well that fear subsided, that every side was forgotten.
The haiL having melted, has become water, being poured out it has mingled with the brook.
(178). Kahir (says): having put together dust a complete body is formed. It is the puppet of four days, at the end it is (again) dust of dust.
(179). Kablr (says): (under) the rising of the sun (and) moon all bodies are formed. Without having been united with the Guru Govind they are all turned into dust.
(180). Where the fearless one is, there is no fear, where fear is, there Hari is not. Kablr (says), having reflected in (his) mind: hear (this), 0 ye saints!
(181). Kablr (says): by whom nothing is known, their (life) passes comfortably in sleep. The egotism,2 that is comprehended, (its) extinction 3 is a full calamity.
(182). Kablr being beaten cried much, in pain he cries (even) more. (After) a blow had hit the vital part, Kablr remained (dead) on the spot.
(183). Kablr (says): the blow of the spear is easy, in being applied it takes away the breath. (Who) undergoes the blow of the Sabd, of that Guru I am the slave.
(184). Kablr (says): 0 Mulla, why ascendest thou the minaret? the Lord is not deaf. For whose sake thou makest the call, ascertain 4 him even in (thy) heart!
(185). 0 Shekh, without patience, why dost thou go on a pilgrimage to the Ka'bah? Kabir (says): whose heart is not firm, where is to him God?
(186). Kablr (says): serve Allah, by whose remembrance pain goes!
In the heart the Lord is manifest, the burning (fire) is extinguished by the name., (187). Kablr (says): with violence oppression is made, (though) he calls its name " halal " (= lawful). (When) in the office account is asked, what will be (his) state?
(188). Kablr (says): Khicari5 is a good food, in which there is nectar-like salt. On account of venison6 who will have his throat cut?
(189). Kablr (says): that one, who has clung to the Guru, is then known,, (if) spiritual blindness and the burning of the body is effaced.
When he does not burn (in) joy and grief, then he is Hari himself.
(190). There is a difference in saying Earn; in that one 7 (there is) reflection on the One. That one says Earn, Earn! with fear, that one is a show-maker.8 (191). Kablr (says): Earn, Earn! in saying (so) (there- is this) discrimination: The One is blended with the many, one is contained in the other.
1 tTTSS?; ^ is here used as a Dative postfix in the sense of ST©1. (5= Sansk. Sffi, contracted tu Sindhi %).
2 *WT, here in the sense of "egotism," "individuality."
3 Tj^cVr is nere taken in a doable sense; it signifies (trans.): to comprekendy and (intrans.): to be extinguished.
4 ^HicM to see, to behold, to ascertain. Now in Panjabi ^UcM Joh-na.
5 *flwh */- (Hindust. a>jjs£), rice and dal (a kind of pulse) boiled together. 8 Odl^'d^j literally: bread of hunting = venison.
7 or ijTJ^ (here used three times) is employed in the sense of: one, another, a third one. " ojGdoJOId = WtgWTT> making a show.
SLOKS OF THE BHAGrAT KABIE 192—208.
(192). Kabir (says): in which house the pious are not served, (in that) is no service of Hari. Those houses are like a burning-ground,1 goblins dwell in them.
(193). Kabir has become dumb (and) mad, deaf has become (his) ear.
In (his) feet he has become crippled, he was struck by the arrow of the true Guru.
(194). Kablr (says): the true Guru is a hero, the one arrow, that was shot by him: In sticking (to me) I fell on the ground, a hole broke into (my) liver.
(195). Kabir (says): a pure drop of the sky fell on fallow2 land.
In this way man, without the society (of the pious), becomes (like) ashes of an oven.
(196). Kabir (says): a pure drop of the sky was mingled with the ground. (Though) many clever people take pains, it cannot be taken out.
(197). Kablr (says): I was going on a pilgrimage to the "Ka'bah,3 onwards the Lord met with me.
The Lord began to quarrel with me: by whom has (this) ever 4 been ordered?
(198). Kabir (says): how often, alas! alas! is Kablr gone on a pilgrimage to the Ka'bah!
0 Lord! what sin is in me? the Pir does not tell (me) with (his) mouth.
(199). Kablr (says): those who violently kill animals, say, that this is lawful. When God will take out his account-book, what will be (their) state?
(200). Kablr (says): the practice of violence is oppression, God will call for an answer. In (his) office account is taken, they will be struck in their face.
(201). Kabir (says): to give account is easy, when the heart is pure. In that true tribunal no one will seize the hem of the garment.5 (202). KabTr (says): in the earth and the sky (there is) a distance (as between) two gourds. The six philosophical systems have fallen into doubt and the eighty-four Siddhas (too).
(203). Kablr (says): in me there is nothing mine, whatever there is, that is thine. In entrusting what is thine to thee what remains mine?
(204). Kabir in saying: " thou, thou " has become " thou," " I " has not remained in me. When my own self, which is another's,6 has been effaced, (then) where I look, there (art) "thou."
(205). Kabir (says): expecting a change the false ones entertain hope.
(But) not one object of (their) desire came to hand, they rose and went hopeless.
(206). Kablr (says): who remembers Hari, he is happy in the world. Never here and there he is shaken, whom the creator keeps.
(207). Kablr (says): from the pain of the oil-press (we) were rescued by the true Guru. Pull, strong faith was (in consequence) manifested (in us).
(208). Kabir (says): in putting off7 the day has passed, the interest8 goes on increasing. Neither Hari has been worshipped nor has the handwriting been torn; death has (now) come on.
3 Had Kabir not originally been a Muhammadan, lie surely would not have said anything of this kind.
4 J|ll\j = any time; ever (Pers.).
5 V?5T "M^dAI, to seize the hem of the garment = to ask for pardon or protection.
6 *HTM7 VTOTj the self of another. It is the pantheistical doctrine, that the insentient Absolute becomes conscious in man.
7 *». evasion; putting off; now in Hindi (and Hindustani) ZT^RFSt^TT- 8 fERHT^Ti interest paid on a debt; its etymology is unknown.
(209). Mali. Y. Kabir is a barking dog, he runs after a carcass.
By destiny1 I obtained the true Guru, by whom I was released.3 (510). Mah. Y. 0 Kabir, %e country of the pious thieves trample under foot.
They do not spread oyer the whole earth,3 excessive greediness 4 brings them down.
(211). Mah. Y. 0 Kabir, for the sake of the rice they apply the pestle to the husk. Sitting together with bad companions Dharm-rae afterwards asks (them).5 (212). 0 Mma! (thou art) deluded by the Maya, says Trilocan, the friend.
Why printest thou (clothes) darkening (them),6 and dost not apply (thy) mind (to) Earn? 7 (213). iNama says: 0 Trilocan, the name I remember a with (my) mouth. Whilst doing (my) work with hand and foot all my mind is with the spotless one.
(214). Mah. Y. 0 Kabir, no one is ours, and we are not any one's. By whom this creation is made, in him it is absorbed.
(215). Kabir (says): the flour is fallen into the mire, nothing has come to hand. (What) in grinding along was chewed, that went on with them.
(216). Kabir (says): the mind knows everything and knowingly commits vices. What is the good of it, if one, with a lamp in the hand, falls into the well?
(217). Kabir (says): love to the omniscient one has seized (me), the ignorant people keep (me) back. How shall a breach (of love) with him be made, whose the soul and life are?
(218). Kabir (says): loving houses and halls why do you adorn s and gild them? The work is three cubits and half, if much, three and three-quarters.
(219). Kabir (says): what I think, he does not, what is effected by my thought? Hari executes his own thought, which is not in my thought.
(220). Mah. III. He himself will (people) make to entertain solicitude, and he himself also gives freedom from solicitude.
Nanak (says): he should be praised, who takes care of all.