Who grind (between their teeth) hot iron, they are bruised in their gullet.
That messenger (of Yama) throws a neck-rope (on them) and marches (them off) (according to their) works.
No hope (of theirs) is fulfilled, (who) are continually taking up another's tilth.2 The ungrateful ones, who do not acknowledge the work (done to them), are wandering about in (different) wombs.
All (their) firmness is exhausted by him {i.e. Hari), (their) support is taken away by him. (Who) does not let the quarrel drop, he is taken away by the creator. Whoever are practising conceit, they fall down to the ground.
XXXIII.
Slok I.; mahald III.
The disciple gets divine knowledge, discrimination and wisdom.
He sings the excellences of Hari in his heart, springing (them) into a necklace.
He is reflecting on the holy, pure and high (Supreme Being).
Who meets with him, him he brings across ( = saves).
(In whose) heart a desire after the name of Hari is contained: 1 This Pauri is extremely intricate and confused, the manuscripts differing also in consequence thereof very much in their readings.
2 IfW? (OcJAI > to take up another's filth = to slander him.
57 RAG GAURI, MAH. V., VAR I. (XXXIV.)
He gets great glory at the gate of Hari, most excellent is (his) speech. Whichever man hears (it), he becomes happy.
Nanak (says): by joining the Guru the wealth and goods of the name are obtained.
Slok II.; mahala IV*.
No information is obtained about the heart of the true Guru, what pleases the perfect true Guru. Within the disciples of the Guru the true Guru dwells; who likes the disciples, he comes into the good graces of the Guru.
(Who) do the work, which the true Guru commands, (who) practise that silent repetition (of the name), the service of (those) disciples the True one approves.
Who desires, that work should be done by the disciples of the Guru without the order of the true Guru, him the disciple of the Guru does not approach again.
If one put his life before the Guru, the true Guru, before him the disciples of the Guru do work.
Who comes with deceit and goes with deceit, him the disciple of the Guru does by no means approach.
Nanak proclaims the decision of Brahm: who causes a work to be done (by the disciples) without the mind of the true Guru being won over, that creature will incur great pain.
Pauri.
Thou art the true Lord, very great, like thyself thou (only) art great.
Whom thou united (with thyself), he is united with thee, whom thou thyself pardonest, (his) account thou droppest.
Whom thou thyself art uniting (with thyself), he serves the true Guru, hie mind becomes firmly fixed.
Thou art the true Lord, thou art true: soul, body, skin, bones, all is thine.
As it pleases thee, so keep (me), 0 True one! in (my) heart I trust in thee, 0 great one!
GATTEI KI YAE; MAHALA Y. To be sung after the tune of the Yar of Eae Kamaldi and MojdI. Om! by the favour of the true Guru!
I. XXXIY. Slok I.; mahala Y. The man, who mutters the name of Hari, Hari, he is approved of. I am a sacrifice to that man, by whom is adored the Lord, who enjoys perfect bliss. (His) pain of regeneration and death is cut off, (who) has met with Hari, the all- wise Supreme Spirit. In the society of the saints he crosses the ocean (of existence), the true one is saved,1 (says)humble Mnak.
Slok II.
Eising early, 0 guest, come to my house!
I wash his feet, who has always in his mind and body love (to Hari).
(Who) hears the name, (who) collects the name, (who) devoutly meditates on the name: (His) house and property, all become pure, he sings the excellences of Hari.
The name of Hari a very fortunate trafficker obtains, 0 INanak!
1 "fltJT 3"R5- It is perhaps better to take here as p. past. (Sansk. ^TT!!) = saved; but the words might also be translated: " true (is his) salvation," being taken as substantive.
RAG GAURI, MAH. V., VAR II.— IV. (XXXV.— XXXVII.)
Pauri.
What pleases thee, that is good, true is thy decree. Thou alone art abiding in all, i%all thou art contained.
In every place (thou art) continually contained, (thou art) pervading the creatures.
"Who joins the society of the pious, by him thou art obtained, if he mind the will of the True one.
Nanak has fled to the asylum of the Lord, he is continually a sacrifice (to him).
II. XXXV. Slolc I.; mahald Y. When I remind thee, then mind it: he is the true Lord and master.
Nanak (says): who serves the true Guru and ascends the boat, he crosses the water of existence.
Slok II.; mahald Y. The fool in his pride puts on clothes of wind.
Nanak (says): they do not go with him, being burnt they become ashes.
Pauru Those are saved in the world, who are preserved by Himself.
By seeing the face of those, who have tasted the nectar of Hari, one lives.
Lust, wrath, covetousness, spiritual blindness are devoured in the society of the pious.
By the Lord Hari himself, bestowing his own mercy (on them), they are tested.
Nanak (says): his proceedings are not known, none can perceive them.
III. XXXYI.
Slok I.; mahald Y.
Nanak (says): that day is pleasant, in which the Lord comes into (oue's) mind.
On which day the Supreme Erahm is forgotten, cursed is (then even) an agreeable season.
Slok II.; mahald Y. Nanak entertains friendship with him, in whose hand everything is. Those are called bad friends, who do not go with (one) one step.
Pauri.
The nectar-name is a hidden treasure, come, 0 brother, and drink it!
Ey the remembrance of which happiness is obtained and all thirst is quenched.
Serve the Supreme Erahm, the Guru, and no hunger will remain!
All desires are obtained, freedom from death is gotten.
Like thyself thou (only) art; Nanak has tied to the asylum of the Supreme Erahm.
IY. XXXYII. Slok I.; mahald Y. I have looked in every spot, no place is vacant (of him).
Nanak (says): they have obtained their object, with whom the true Guru has met.
Slolc II.; mahald Y. As a flash of lightning in the sky, so is the world passing away. That thing is becoming, (says) Nanak, (if) one is muttering the name of that Lord.
Pauri.
No one, having searched the Smriti and all the Shastras, has found out (his) estimate. Who falls in with the pious, that man enjoys the pleasure of Hari.
RAG GrAURI, MAH. V., VAR V.— VII. (XXXVIII.— XL.)
The true name is the creator, the Supreme Spirit, this is a mine of jewels. On whose forehead this is written, that man remembers Hari. May the true name be given as viaticum to Nanak, (thy) guest!
V. XXXVIII. Slok I.; mahald V.
In (bis) heart (is) anxiety, dry (are his) eyes, hunger does not all go off.
0 Nanak, without the true name the pain of no one has gone off.
Slok II.; mahald V. Those caravans are plundered, which did not lade the True one. Nanak (says): those are doing well, by which, joining the Guru, the One is known.
Pauri.
"Where the pious are sitting, that place is beautiful.
Those serve their own powerful (Lord), all evil is done away.
" The Supreme Brabm is saving the sirmers," (thus) the saints and the Vedas say.
" Compassionate to thy devotees," this is thy practice, that is going on through all ages.
Nanak asks for the One name, that is pleasing to his mind and body.
VI. XXXIX.
Sidle I.
The sparrow chirps at the dawn of day, many waves flow on.
("With their) wonderful form the saints are not enraptured, the delight of Nanak is in the name.
Slok II.; mahald V. House and mansion and pleasures are there, where thou comest into (one's) mind. All the grandeurs of the world, (says) Nanak, are bad friends.
Pauri.
The wealth of Hari is true capital, but known by few.
He obtains it, 0 brothers,1 to whom the disposer (of all) gives it.
That man is flourishing in heart and body, who is steeped in the colour of Hari.
(By whom) in the society of the pious his excellences are sung, he is devouring all his sins.
Nanak (says): he lives, who has known the One.
VII. XL.
Slok I.; mahald V.
The fruits are beautiful, which hang at the neck of the Akk-tree.* Parting and separation from the Lord (take place) by the knot of doubt.
Slok II.
Who are forgetting (him), they die, (but) they cannot by any means die also. Who turn away from Earn, (they are in agony) like a thief on an impaling stake.
Pauri.
1 have heard, that the eternal Lord alone is the depository of happiness.
It is said, that Hari is present in water, land, on the surface of the earth and in every creature.
1 ^ifiidO » Voc. Plur. (properly a Sindhi Plur. *fT^T> brothers).
2,b|"fcfi=f\, s.f.j the fruit of the Akk-tree, which is poisonous, but beautiful to look on.
High and low, worms and elephants, all are alike made (by him). Friends, companions, sons, relations are produced (by him).
Nanak (says): to whom he, being pleased, gives the name, he enjoys the pleasure of Hari.
VIII. XLI.
Slok I.; mahala Y.
"Who, minding the mantra (of the Guru), do not forget the name of Hari at every breath and morsel: Those are blessed, 0 Nanak, those are perfect saints.
Slok II.; mahala V. The eight watches he wanders about in intense pain (caused by) eating.
How shall he be prevented from falling into hell, when the messenger (of God) 1 does not come into his mind?
Paurl.
Cling to him, 0 man, in whose skirt is the name!
Here thou wilt remain happy and further on it (the name) will go with thee.
Euild a house of true religion, fix firmly all the posts!
Seize the asylum of Narayan! in that and this world he supports (thee).
Nanak (says): by whom the feet of Hari are seized, him he receives at the threshold.
IX. XLII.
Slok I.; mahala Y.
The beggar asks for a gift, give it (me), 0 beloved!
The beautiful donor is always kept in my mind.
His inestimable store-rooms can by no means be exhausted.
Nanak (says): the word (of the Guru) is inexhaustible, everything is accomplished by it.
Slok II.; mahala Y. O disciples, by love to the word (of the Guru) regeneration and death are stopped. Their faces are always bright and happy, (says)!Nanak, who are remembering the One.
Pauri.
There nectar is distributed, (where one) is happy at the work of Hari.
He is not put into the road of Yama, he is not dying again.
Who has conceived love and affection (for Hari), him he is joining (to himself).
If the pious people are uttering the words (of the Guru), the fountains of nectar flow.
Seeing (their) sight Nanak lives, he holds it fast in his mind.
X. XLIII.
Slok I.; mahala Y.
By serving the true, perfect Guru pain is destroyed.
0 Nanak, by adoring the name the business (of human life) is put light.
Sloh II.; mahala Y. By whose remembrance distress goes off, and joy, welfare and rest (come), 0 Nanak, (that) Hari should always be muttered, not a moment (his) name should be forgotten!
1 d*J6i>3 J»Ijj, messenger (of God), here = the Guru.
RAG GAURI, MAS. V., YAR XI.— XIII. (XLIV— XLVI.)
Pauri.
How shall I estimate their glory, who have ohtained Hari? Who falls on the asylum of the pious, that hound man is set free.
"Who sings the excellences of the Eternal one, he is not rendered miserahle in the womh.
(With whom) the Guru meets, he, uttering and comprehending the Supreme Brahm Hari, is satisfied.1 Nanak (says): that unattainahle, unfathomable Lord Hari is ohtained (by him).
XI. XLIY.
Slok I.; mahala. Y.
(He) does not do his own business (and) wanders about in the world (like) a whirlwind.2 Nanak (says): by forgetting the name what happiness will accrue (to him)?
Slok II.
The bitterness of poison adheres to the whole world.
Humble Nanak has come to this decision, that the name of Had (alone) is sweet.
Pauri.
This is the sign of the pious one, meeting with whom one crosses. The servant of Tama does not go near him, he does not die again. The ocean of existence, the world, the poison, he gets safely through.
He strings together the excellences of Hari, the wealth of Hari is in his heart, he clears away all filth.
Nanak (says): he remains united with the beloved Supreme Brahm, the divine male Hari.
XII. XLY.
Slolc I.; mahala Y.
Nanak (says): those are approved of, in whose mind Hari dwells. Words of little affection are of no use, 0 friend!
Slolc II.; mahala Y.
The Supreme Brahm, the omnipresent, unattainable, wonderful Lord has come into (my) sight. Nanak has made the name of Earn (his) wealth by the favour of the perfect Guru.
Paurl.
Deceit does not avail against the Lord, by greediness and spiritual blindness they are ruined.
(Who) do good works (but) are fallen asleep by the intoxication of the Maya: They are again and again made to wander about in the womb, they are thrown into the road of Yama.
They get their own deeds, they are involved 3 in pain.
Nanak (says): by forgetting the name they sink 4 into every evil.
XIII. XLYI.
Slolc I.; mahala Y.
In rising, sitting and sleeping that (name) is happiness.
Nanak (says): by praising the name mind and body become tranquil.
3 tT31= Sansk. Zpfi. 4 v.n.t to sink into.
BAG GAURI, MAH. Y., VAR XIV.— XVI. (XLVII.— XLIX.)
Stole II.; mahala Y. Who is absorbed in covetousness, wanders always about without gaining at all his end. With whom the Guru falls in, O^JNanak, in his mind (that Hari) dwells.
Pauri.
All things are bitter, the name of the True one is sweet.
To those people of Hari it is sweet, who, being pious, taste it.
For whom it is decreed by the Supreme Brahm, in his heart he dwells.
(In whom) the One Supreme Being is contained, (his) second love is cut off.
Nanak joining (his) hands asks for Hari; the Lord, being pleased, gives (this gift to him).
XIY. XLVII.
Slok I.; mahala Y. That begging is the best, which asks for the One.
Other words, which have not the Lord for their object, are useless, 0 Nanak!
Slok II.; mahala Y. A heart pierced with love (and) knowing (God) is rare.
(Whom) the saint (=the Guru) is uniting (with God), (to him) the road (becomes) smooth.
Paurl.
Serve him, 0 soul, who is liberal and bountiful! All sins are destroyed by remembering Govind.
The way of Hari is shown by the pious, (if) the mantra of the Guru be muttered.
All the pleasures of the Maya are insipid (to him, to whom) Hari is pleasing in (his) mind.
Meditate, 0 Nanak, on the Lord, by whom life is given!
XY. XLVIIL Slok I.; mahala Y.
The right time for sowing the true name has come; what one sows, that he will eat. He gets it (the name), 0 Nanak, for whom it is decreed.
Slok II.; mahala Y. He is asking for the only True one, to whom he himself, being pleased, gives (it). Nanak (asks) for (that) gift of the Lord, by the eating of which the mind is satiated.
Paurl.
They acquire profit in the world, whose wealth and capital Hari is.
They do not know another love, their trust is in the True one.
The One immovable is laid hold of (by them), every other thing is passing away.
Who forgets the Supreme Brahm, his breath is useless.
Nanak will be a sacrifice to that man, who keeps him pressed to his neck.
XVI. XLIX.
Slok I.; mahala Y.
The Supreme Brahm has given the order and rain has fallen with natural ease. Much corn and grain is produced, the earth is filled and abundantly satiated. (Who) always recites his excellences, the pain of his poverty passes away. What is written before, that is obtained and found by his order. 0 Nanak, meditate on that Lord, by whom thou hast been vivified!
RAG GAURI, MAH. V., VAR XVII. XVIII. (L. LI.)
Sloh II.; mahala Y. The One life-giving ground of eternal bliss should be remembered! There is no other place, in which wise should one become tranquil? I have seen the whole world, there is no happiness without the name. Body and property will become ashes, as everybody knows. Complexion and enjoyment are worthless, what will the creature do? Whom he himself leads astray, he does not know the trick. Who are imbued with love to the blissful (Supreme), they sing the True one. Nanak (says): those, who are at the gate of thy asylum, please thee.
Paurl.
Paurl.
Regeneration and death do not happen to them, who cling to the skirt of Hari.
They become approved of whilst living, who are intent on the praise of Hari.
Who have obtained the society of the pious, they are very fortunate.
"Woe to the life, in which the name is forgotten! raw threads break.
ISanak (says): the dust of the pious is purifying (equally to) Lakhs and Crores of Prags.1 XVII. L.
Sloh I.; mahala V.
(Like) the golden earth, studded with gems of grass, (is) a man, (in whose) mind the love of Hari dwells.2 All his affairs become easy, (says) Nanak, (if) the Guru, the true Guru, is pleased.
Sloh II.; mahala V.
(The 111 or kite) is wandering about in the ten directions, (on) water, mountain and forest. Where a corpse is seen, there the 111 goes and sits down (on it).
Paurl.
Who desires the fruit of all comfort, he should acquire the True one.
He should see the Supreme Brahm (as being) near him, he should meditate on the One name Having become the dust of all he is united with Hari.
If he give no pain to any creature, he will go with honour to the house (of Hari). Nanak proclaims the Supreme Spirit, that is purifying the sinners.
XVIII. LI.
Sloh I.; mahala Y.
The One, whom I have made my friend, is versed in every ingenuity. My life is sacrificed to Hari, (my) heart and body are his property.
Sloh II.; mahala Y.
If thou seizest (my) hand, 0 beloved, I will not give thee up by any means. Those, who give up Hari, are wicked men, they fall into the pain of hell.
1 Sansk. JRTR1, the modern Ilahabad, at the confluence of the Ganges and Jamna with the supposed (subterraneous) addition of the Sarasvati; thence called also f^f^ljf^.
2 This verse is a masterpiece of confusion, it can only be translated by conjecture, as so many more, no attention being paid by the author to grammatical order or clearness.
EAG GAUBI, MAH. V., VAE XIX.— XXI. (LIL— LIV.)
Pauri.
What Hari does, in whose house are all treasures, that takes effect.
The saints live hy continually muttering (him), they wash off the filth of (their) sins.
In whose heart the lotus-footed one dwells, his difficulty he clears away.
"With whom the perfect Guru meets, he does not die nor is he regenerated nor does he weep.
Nanak is very thirsty after the sight of the Lord, may he in mercy grant it (to me)!
XIX. LIL Slok I.; mahald V.
0 foolish woman, let go thy doubt! by love thy beloved and thou are one. Wherever thou goest, there he is present.
Side II.; mahald V. > (In) the sport of the battle-field 1 they mount horses and seize the stocks of the guns. (Whose) mind (is) with the geese, he delights (in) the flight of a cock.
Pawn.
Who (with his) tongue utters (and with his) ears hears Hari, he is saved, 0 friend! Those hands are pure, which with faith write the praise of Hari. Ablution at the sixty-eight Tirthas and all the meritorious actions are done by them. They are rescued from the ocean of the world, the fort of sensuality is conquered. Nanak (says): them he applies to his skirt and saves, by whom God is served, 0 friend!
XX. LIII.
Slok I.; mahald V.
That business is a bad profit, (in which) the One does not come into one's mind. Nanak (says): those bodies burst, by whom the Lord is forgotten.
Slok II.
From a goblin they are made a Devta by that creator.
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.
58 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.
VIII.
(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.
XIII.
(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.