(1). It is (only) the figure of a female elephant, 0 mad mind, the Lord of the world has made a trick. By the desire of lust the elephant falls into the power (of man), 0 mad mind, he suffers the goad on his head.
Pause.
Escape from the objects of senses, delight in Hari, understand (this), 0 mad mind!
Having become fearless thou dost not worship Hari, 0 mad mind, the boat of Hari is not seized (by thee)!
(2). The monkey has stretched out his hand and taken a handful of grain, 0 mad mind! He is perplexed how to get loose, 0 mad mind! he dances (now) at the door of every house.
(3). As by a lime-twig the parrot is caught, 0 mad mind! — this is the occupation of the Maya. As the colour of the saffron-flower is, 0 mad mind! so the world is spread out.
(4). For the sake of bathing there are many Tlrthas, 0 foolish mind! for the sake of worshipping there are many gods.
Kabir says: no emancipation (is obtained by it), emancipation is in the service of Hari.
RAG- GrATJRI; THE BHAGrAT KABTR, LVIIL— LX, VII. LVIII.
(1). Fire does not burn it, the wind does not carry it away, no thief comes near it. Collect the wealth of the name ofjlam, that wealth does not go in any way!
Pause.
Our wealth is the Madhava Govind, who is supporting the earth, this is called the best wealth. The happiness, thatis found in the service of the Lord Govind, that happiness is not obtained iD dominion.
(2). Searching for this wealth Shiva, Sanaka and the others became Udasis.
In (whose) mind Vishnu, (on whose) tongue Narayan is, (on him) the noose of Yama does not fall.
(3). By the Guru his own wealth of divine knowledge and devotion is given (to him, whose) mind is applied to his excellent instruction.
To the burning one water (is given), the running mind is stopped, the fetter of error and fear is gone.
(4). Xabir says: 0 thou intoxicated with lust, see and reflect in thy heart!
In thy house are Lakhs and Crores of horses and elephants, in my house is only the enemy of Mura (~ Vishnu).
VIII. LIX.
(1). As by the hand of a greedy monkey a handful of gram is not given up (and he gets caught thereby): (So) all the works, which are done out of greediness, fall again back on the house.
Pause.
Without devotion life goes to no purpose.
Without worshipping the Lord in the society of the pious, happiness 1 remains in none.
(2). As no one is smelling the flower that is blooming in the desert: So is he, who is wandering about in many wombs, again and again struck down by death.
(3). This wealth, youth, son and wife, which are given for looking at: Who clings to them, he is carried away by his senses.
(4). The time (to pass over) is five, the body is a mansion of grass, in the four quarters (of the earth) (this) show is made.
Kabir says: for the sake of crossing the ocean of fear I have seized the protection of the true Guru.
Gauri cetl. IX. LX.
(1). The water is dirty, the earth white. Of this earth an image is made up.
Pause.
I am nothing, nor is anything mine.
Body, property, all relishes are thine, 0 Govind!
(2). In this earth breath is contained. Applying a false triok it is moved about.
(3). By some (a fortune3) of five Lakhs is amassed. At the time of the end the water-pot is broken.
(4). Kabir says: one foundation is raised. In a moment the conceited man passes away.
1 is here = *Tbf, happiness.
RAG GAURI; THE BHAGAT KABIR, LXI.— LXIV.
X. LXI.
(1). 0 (my) heart, mutter Earn in such a way, As Dhru and Prahlad muttered HarL Pause.
0 thou compassionate to the poor, I trust in thee! All my family I have put into the boat.
(2). When it pleases him, he makes (me) obey his order. He brings this boat across.
(3). By the favour of the Guru sueh wisdom is contained (in me). Error is gone, there is no more coming and going.
(4). KabTrsays: adore the bow -holder!
On this and that side he alone is bountiful (to) all.
XI. LXII.
(1). When having abandoned the womb he (man) has come into the world: (Then) as soon as he breathes, the Lord is forgotten (by him).
Pause.
0 my heart, sing the excellences of Hari!
(2). When he was practising austerities in the womb with the head downwards, He was remaining in the fire of the belly.
(3). Having wandered through the eighty-four Lakhs of wombs he has come (into the world). Now having gone out (of the body) he has no spot nor place.
(4). Kabir says: adore thou the bow-holder!
When eoming, (man) is seen, when going, he is not known.
Gauri purbi.
XII. LXIII.
(1). Dwelling in heaven should not be desired nor should dwelling in hell be dreaded. What is to be, that will be, no desire should be made in the heart.
Pause.
The excellences of the sweetheart should be sung, From whom the highest treasure is obtained.
(2). What is muttering, what austerity and control of the passions, what vows, what ablutions, As long as the right, loving worship 1 of the Lord is not known?
(3). Seeing prosperity, one should not be joyful, seeing misfortune, one should not weep. As prosperity is, so is misfortune; what is arranged by destiny, that happens.
(4). Those worshippers are excellent (by their) worship, in whose heart the enemy of Mura dwells.
XIII. LXIY.
(1). 0 heart, do not put on thyself any burden!
(As) the bird has its dwelling on a tree, so (fleeting) is this world.
Pause.
He drinks the juice of Earn, 0 dear! Who has forgotten all other juices.
J 31 Q&*\V3 > a Tatpurusha, worship out of love (not fear, etc.).
BAG GAURI; THE BHAGAT KABIR, LXV.— LXVIII.
(2). Others hare died, why should one weep, when oneself does not remain stable? "What is produced, will be annihilated, passing away it weeps in pain.
(3). From what (a being) is produced, with that it is in love, drinking (the breast) it begins to squeeze it (out of love).
Kabir says: in (my) mind Ram is reflected upon, remembering (him) love (springs up to him).
XIV. LXV.
(1). The woman look3 at the road, her eyes are filled with sighs.
Her breast is not divided (= vacillating), her foot does not move, she is longing for the sight of Hari.
Pause.
Do not fly up, 0 black crow! 1 Speedily a meeting will take place with my beloved Earn.
(2). Kabir says: for the sake of (eternal) life Hari is worshipped (by me). (My) only support is the name of Narayan, Earn is uttered by (my) tongue.
XV. LXVI.
(1). Eound about is the dense Tulsi-shrub in the village of Benares,3 0 dear!
Having seen his form the shepherdess was enraptured: " do not leave me, come, do not go, 0 dear! " Pause.
My mind clings to thy feet, 0 bow-holder! He meets (with thee), who is very fortunate.
(2). Vindravan is enchanting (my) heart, thou, 0 Krishna, who art grazing the cows, art ravishing (my) heart!
"Whose Lord thou art, 0 bow-holder, to him I, Kabir, bow, 0 dear!
Gauri purM.
XVI. LXVIL (1). Many garbs have been put on, dwelling in the forest is made.
"What is effected by deceiving men and gods, what, (if) the wise man be drowned in water?
Pause.
0 my heart, I know, I shall go.
Comprehend him, who is not going, 0 ignorant one!
Wherever I see, I do not see (thee) again with (me), (thou art) clinging to the Maya.
(2). The wise and meditating people are giving much instruction, (that) this whole world is a deception. Kabir says: without the name of Earn this world is blind by the Maya.
XVII. LXVIII.
(1). 0 my mind, come forth and dance (on) this pathway of the Maya!
The hero is not afraid of the face of any one in battle, or does the Sat! collect the vessels?
Pause.
0 mad mind, give up (these) unsteady things!
(If) thou now suffer patiently and die, perfection is obtained, the tree of perfection3 is laid hold of.
1 The flying" up of a black crow is an evil omen.
2 Benares is here a village near Mathura, where Krishna lived.
3 fTftr@g7, Sansk. f^f^Zj the tree, that grants f%f^; ffltr@TT stands therefore for fi^qQ^f.
RAG GAURI; THE BHAGAT KABIR, LX1X.— LXXII.
(2). By lust and wrath people are absorbed in the Maya, in this wise the world is ruined. Kabir says: I do not give up the king Earn, who is higher than all.
XVIII. LXIX.
(1). Thy order is on (my) head, I do not again make (any) reflections.
Thou art the ocean, thou art the elephant (to cross it), from thee (comes) salvation.
Pause.
The servant chooses service, May the Lord be angry (with him) or treat (him) kindly.
(2). Thy name is my support, as the flower will grow out of the lotus-stalk. Kabir says: (I am) the slave of (thy) house, vivify or kill me, as it pleases (thee)!
XIX. LXX.
(1). Wandering about in the womb of the eighty-four Lakhs of creatures Kand became much worn out, 0 dear!
On account of his devotion (Krishna) entered upon an incarnation, great became the lot of the helpless (Nana), 0 dear!
Pause.
You, who are saying, he is the son of Nand, (tell me), whose son is that Nand? (When) earth and heaven were not in the ten directions, where was this Nand?
(2). He does not fall into trouble, he does not come into a womb, whose name is the Supreme. The master of Kabir is such a Lord, who has neither mother nor father.
XX. LXXI.
Pause.
Slander, slander me, 0 people, slander me!
Slander is very pleasant to the people.
Slander (is my) father, slander (is my) mother.1 (1). If one is slandered, he goes to paradise. The blessing of the name is settled in (his) mind. When he, who is of a pure heart, is slandered: The slanderer washes then my clothes.
(2). Who slanders me, he is my friend. My thought is in the slanderer.
He is a slanderer, who stops the slander. The slanderer seeks my life.
(3). Slander against mc I like and love. Slander effects my salvation.
To humble Kabir slander is the best. The slanderer is drowned, I cross over.
XXI. LXXII.
Pause.
0 king Earn, thou art such a fearless one!
0 king Earn, (thou art) the saviour of the saved ones!
1 It is hard to say, how these words are to be translated, as there is no grammatical relation between them. It is perhaps best to take here f/v^l as object of slander.
BAG GAURI; THE BHAGAT KABIR, LXXIII. LXXIV.— BAVANAKHRI OF KABIR, 1. 2. 481 (1). When I was, thou (wast) not. Now art thou and I am not.
Now I and thou have become on*, my mind is assured seeing One (only).
(2). When there was volition1 (in me), what was the strength? now there is no clash16 between volition and strength.
Kabir says: my volition is taken away, the volition is changed and perfection obtained.
XXII. LXXIII.
(1). Digging six holes a house is made and an incomparable thing put into it. Creating the breath, key and lock is put (on it), no delay is made by the creator.
Pause.
Now, 0 brother, remain wakeful in (thy) mind 1 Becoming careless thy lifetime is lost, the thief plunders the house and goes off.
(2). Five watchmen remain at the gate, there is no confidence in them. Beware, remain attentive in thy mind and thou wilt obtain light and brightness!
(3). The woman, who seeing the nine bouses 3 is led astray, does not obtain the incomparable thing. Kablr says: the nine houses are plundered, in the tenth 4 (house) the truth is contained.
XXIII. LXXIV.
Pause.
0 mother, I do not know any other.5 Whose excellences Shiva, Sanak and the others sing, in him dwells my life.
(1). In (my) heart is light and divine knowledge imparted hy the Guru, in the orb of the sky (=the head) meditation.
The diseases of sensuality, thebonds of fear are broken, the mind is in its ownhouse, happiness is known.
(2). With affection and love it knows and obeys the One, no other Lord is in the mind. With sandal-perfume the mind is fumigated, egotism is abandoned and depressed.
(3). Who sings and meditates on the glory of the Lord, his place is the Lord. In his mind dwells a great lot, on whose head (this is) the chief occupation.6 (4). Having cut off the Maya salvation and tranquillity are manifested, in the only One (I am) absorbed. Kabir says: by meeting with the Guru great happiness (is obtained), the straying mind remains reconciled (with the Supreme).
EAGU GAUEI PUEBI; BAVANAKHEI OF KAB1E. 6m! by the favour of the true Guru!
(1). In the three worlds are the fifty-two letters, everything (is contained) in these. These letters will pass away, those letters are not in these.
(2). Where there is speech, there is the sound of letters. Where there is no speech, there is no stay for the mind, 1 TfftT must here be taken in the sense of volition, the will and design of the intellectual power.
2 Properly: sourness.
3 The nine houses are the nine outlets of the human body.
4 The tenth house is the dasva duar, said to be on the crown of the head.
5 ttj IA|A = *HT7ST other (7£T being an alliteration).
61 RAG Gr AURI; BAVAJSTAKHRI OF KABIR, 3 — 14.
In speech and absence of speech is that One. Such as 1 he is, no one perceives him.
(3). If I obtain the Unattainable one, what shall I say? (and if) I say, what is the benefit (of it)? Is he contained in the seed of a globule, whose expansion the worlds are?
(4). (If) I obtain the Unattainable one, the difference 2 is abolished, (his) secret is somewhat obtained. The unbroken and indivisible one is obtained, by separation (from whom my) mind was upset and pierced.
(5). (By) the Turk he is known (from) worship,3 (by) the Hindu (from) the Yeda and Puranas. In order to inform the mind divine knowledge should be read to some extent.
(6). The holy syllable Om is known (to be) in the beginning. (Who) writes and effaces (it), he has no honour.
If one comprehend the holy syllable Om, He having comprehended it is not effacing (it again).
(7). Kaka. A ray of light is put into the lotus. The moonshine does not come into a covered box. And though I put into it the juice of flowers: To whom shall I tell and make understand the inexpressible story?
(8). Khalcha. Into this cavity ( = body) the mind has come. "Without leaving the hole it runs in the ten directions. Having known the Lord it remains patient.
Then it settles down quietly, when it obtains the imperishable place.
(9). Gaga. (From) the word of the Guru he (the Supreme) is known (by him), (Who) does not put another word (into) his ears.
He ceases travelling about in the air, he does not go anywhere.
He seizes the unseizable one and having seized (him) he ceases soaring in the skies.
(10). GhagM. In everybody he dwells.
When the body bursts, he never becomes diminished.
When he has obtained a landing-place in a body: Why does he run to an inaccessible place, giving up that body?
(11). Nana. Kestrain love, remove anxiety!
Do not run away from what thou hast not seen, this is the highest wisdom.
(12). Cacd. A (well)-made picture is of high price. Leave the picture and think of the painter! Variously coloured is this immense (world).4 Leaving the picture keep the painter (in thy) thoughts!
(13). Chalha. This is the snare of the king.
Why does he not remain satisfied, why does he not give up desire?
0 my mind, I admonish thee every moment: Cast out (thy own self)! why causest thou thyself to be bound?
(14). Jaja. If one causes his body to be burned whilst living: He, burning (his) youth, obtains salvation.
2 The difference between him and me.
a 3d!*3 (cuJb^sO, the second step in Sufism. The first is u^*^, the law, the outward rites; the second c^Jb^L?, worship of God in the mind; the third i»v -i^*, knowledge (fjpifTJ^) J the fourth t/* -Jwi?*-- certainty, i.e. pantheistic union with the Supreme.
4 nt<s^dl = Adj-> immense, huge (Marathi). In Sindhi "SSRSJ^ signifies: labyrinth (Gurmukhi J>h^).
RAG GAURI; BAVANAKHRI OP KABIR, 15—24.
When he goes on being burned and consumed in this way: Then, having gone, he attains to light and brightness.
(15). JTiajhd. (Who) does not ktfbw how to apply his mind and to understand (the truth): 1 He remains boggling and is not approved of.
Being bewildered (myself) how shall I make others comprehend (it)? By making disputes I raise even disputes.
(16). JVand. Why should one go far away giving up him, who remains near in the heart? For whose sake the world is searched through, he is obtained near.
(17). Tata. A difficult pass is in the heart.
Having opened the door why does he not go into the palace?
Having seen the immovable one I do not move to any other place.
(If my) heart continues clinging (to him), I obtain intimacy (with him).
(18). Thathd. This one is far, the cheat near. At last, at last (my) mind was made sedate.
By which cheat the whole world is cheated (and) devoured: That cheat was cheated (by me), (my) mind came to a place (of rest).
(19). Badd. If fear (of God) springs up, fear goes. Then fear is absorbed in the fear (of God).
If (his) fear (of God) subside,2 fear sticks again (to him).
(Who) has become fearless (of God), (in his) breast fear is produced, he flees.
(20). Bhadha. (He is) near, whom else does he seek? In searching about (one's) life is wasted.
When searching about he ascends the Sumeru: 3 He is obtained in the fort, by whom the fort is made.4 (21). Nana. A man that enters battle makes a close fight.5 He does not stoop nor vacillate.
One may account his life happy. He kills the One and gives up many.
(22). Tata. The impassable (ocean) cannot be crossed. The body is contained in the three worlds.
When the three worlds are contained in the body: Then the substance is united (with the absolute) substance, the True one is obtained.
(23). Thatka. The bottom of the bottomless one is not obtained.
That one is bottomless, this one (= the human mind) is not kept steady. In a small place and spot he commences. Without posts he supports the palace.
(24). Dadd. What thou seest, that is passing away. Whom thou dost not see, on him continue to reflect! When in the tenth gate the key is given: Then the sight of the Merciful one is obtained.
1 GdHcM v-n- to aPply the mind; 4JcJJ£cM v.a. to understand, to comprehend.
2 sfcT 3ch zT37>\ is to be taken here in its original meaning: to burst, to break = to subside (Sansk.
3 THH is here the crown of the head, where the tenth gate is. i The 3J=J or fort is the human body.
5 XvPt ( = 5tfvr)» originally: cohesiveness = close fight.
RAG GrAURI; BAVANAKHRI OF KABIR, 25—36.
(25). Lhadhd. Below and above there is a settlement. In the nether and upper regions there is dwelling.
Having given up what is below, when one has come to what is above: Then, what is above, is united with what is below, happiness is obtained.1 (26). Nana. Night and day (I am) looking at a place. (My) eyes looking (at it) have become red.
When looking on and looking on I reach the place: Then the look is blended with the look.
(27). Papa. The boundless one is not obtained. (Who) enters into intimacy with the highest light: He subdues his five senses.
Religious demerit and merit, both he discards.
(28). Phaphd. A fruit is produced without blossoms. If one behold a mouthful of that fruit, He does not fall into duality, he reflects on the mouthful. A mouthful of that fruit rends all bodies.2 (29). Paid. A drop is mixed with a drop, A drop cannot be separated from a drop. (Who) becomes a servant, takes up service.
Who becomes a prisoner, gets knowledge of the prison.
(30). Phabkd. The difference is united with the difference. Now fear is broken and confidence is come.
Who (was considered as being outside), he is (now) known (as being) inside. The separated king is recognized (as one and the same with me).
(31). Mama. (By whom) the root is seized, he reconciles (his) mind. (Who) becomes acquainted with (these) secrets, he knows (his) mind. May no one keep back (his) mind from meeting (with its root)!
By being immersed (in him) he obtains that True one.
(32). Mama. The matter is with (one's) mind; by subduing the mind perfection is obtained. Kablr says: from the mind the mind does not obtain any desire.
(33). This mind is the Shakti, this mind is Shiva. This mind is the life of the five elements.
If one taking this mind remain absorbed in divine contemplation: Then he relates the things of the three worlds.
(34). Yaya. If one knows (the truth), he destroys folly, having subdued (his) body, he sings. A hero engaged in battle does not flee, fame stimulates (him).
(35). Para. (Worldly) relish is considered as insipid. What is insipid is known as relish.
Who gives up this (worldly) relish, he gets that (divino) relish.
(By whom) that (divine) relish is tasted, (to him) this (worldly) relish does not please.
(36). Laid. (If one) apply (his) mind in such a way to devout meditation: He, not going anywhere else, obtains the highest truth.
1 Verses of this kind, being destitute of all grammatical connexion, cannot be properly translated; we can only give a conjecture. The verse tends to pantheistical union of the finite with the infinite being.
2 It is difficult to say what is meant by these strange allegories. The fruit produced without blossoms seems to signify the Absolute.
RAG GAURI; BAVANAKHRI OF KABIR, 37-45.
And if he bestow devout meditation on it with love, He obtains the unattainable one, and having obtained (him) he is absorbed in (his) feot.
(37). Vavd. Kemember again an£ again Vishnu! Who remembers Yishnu is not overcome.
Who is a sacrifice to Vishnu and sings his praise (in his) body: He is united (with) Yishnu and obtains him, who of all (alone) is true.
(38). Vavd. (Who) is known hy him, (who) knows him, this one is.
When this and that one meet together, then no one knows (them), they being united.
(39). Sasd. Examine and consider that as good!
Hold firm the word of familiar intercourse with the heart!
If love to familiar intercourse with the heart springs up (in any one): In him is fully present the king of the three worlds.
(40). Khahha. If one diligently search (for him) — Who searches (for him), he is not again horn — If searching and comprehending he reflect (on him): Then he is crossing the water of existence without delay.
(41). Sasd. That one adorns the bed of the bridegroom. That one removes the doubt of the female friend.
Having given up little pleasure the highest pleasure is obtained. Then this one is called wife, that one husband.
(42). Hahd. That he is existing, is not known. When he is, then the mind is comforted. When one apprehends, that he is indeed: Then that one is that, this one is not.
(43). Absorbed in thought all the people wander about. On his account much grief affects (them).
When they direct their thoughts on the husband of Lakshnri: Grief is effaced, they obtain all comforts.
(44). Khakhd. How many are gone drooping and wasting away! (Though) drooping and wasting away, they do not think (of him) till now. If the world now, having known (him), go on to conciliate (him): It obtains (him) firmly, from whom it was separated.
(45). Fifty-two letters are joined together (by me), (But I am) not able to know one letter.
Kablr tells the word of the True one.
Who becomes a Pandit, he remains fearless.
The profession of the Pandit is for the sake of the people.
Who is skilled in divine knowledge, he is reflecting on truth.
In whose heart such an understanding is: He will know it, says Kabir.
HAG GAURI; THE THITIS OF KABIR, 1—8.
Om! by the favour of the true Guru! EAGU GATJEI; THE THITIS OP KABIE.
Slot There are fifteen lunar dates and seven week-days. Kablr says: (of him who has) no limit, If the ascetics and perfect devotees obtain the secret: They are themselves the creator, themselves God.
Thitis.
(1). On the day of new moon remove hope (desire)! Eemember Earn, the inward governor!
Obtain the gate of salvation whilst living!
The word of the Fearless one is the very essence of truth.
Pause.
(Who are) filled with love to the lotus-foot of Govind: They by the favour of the saints become pure in their mind, they wake day by day in the praise of Hari.
(2). On the first (lunar) day reflect on the beloved! In the body sports the bodiless and boundless one. The pain of death never devours (him), Who is absorbed in the primeval divine male.
(3). Second (lunar) day. Thou knowest, that two are (in) the body. The Maya and Brahm sport with all.
That one neither increases nor decreases.
The bodiless and undefiled one is of one and the same state.
(4). Third (lunar) day. (Who) grinds and subdues the three (qualities): He obtains the root of joy, the highest place.
In the society of the saints confidence springs up. Outside and inside there is always light.
(5). Fourth (lunar) day. Seize the fickle mind. Never sit together with lust and wrath!
In water and land is he himself.
He himself mutters the recitals of his own name.
(6). The fifth (lunar) day. The five elements are spread out. Gold and women are the occupation of the world.
If one drink with love the nectar-juice: The pain of old age and death will not again befall him.
(7). The sixth (lunar) day. In the six spheres (of the body) 1 and in the six directions (of the world) (the mind) runs about.
Without intimacy (with the Supreme Spirit) it does not remain steady. (Who) having effaced duality lays hold of patience: He does not undergo the sharp pain of works.
(8). The seventh (lunar) day. Take (this) word as true! Take the Supreme Spirit as real!
RAG GAURI; THE THITIS OF KABIR, 9—16.
Doubt is dissolved, pain is effaced.
In the vacant pond 1 thou wilt obtain happiness.
(9). The eighth (lunar) day. Tte body consists of eight substances.2 In that ignoble one is the great treasure of the king.
Divine knowledge, obtainable from the Guru, shows the secret.
The infrangible and indivisible (Supreme) is turned over (= disclosed).
(10). The ninth (lunar) day. Subdue the nine gates! Bind down the wandering desire!
(If) all greediness and fondness be forgotten: Thou wilt live for ever and eat the fruit of immortality.
(11). The tenth (lunar) day. In the ten directions joy springs up. Doubt is dissolved, Govind is met with.
The incomparable substance is consisting of light.
It is pure, there is no filth (in it), neither shade nor sunshine.
(12). The eleventh (lunar) day. (If one) run in one direction: He does not fall again into the pain of the womb.
(His) body becomes cool and pure.
Whom they are showing (as being) far away, him he obtains near (in his heart).
(13). The twelfth (lunar) day? Twelve suns rise. Unbeaten sound day and night the musical instruments. The beloved of the three worlds is seen.
Wonderful! from a created soul he has become the Supreme Soul.3 (14). The thirteenth (lunar) day. Expound the thirteen holy Shastras! Below and above consider (all) as the same!
There is neither low nor high, neither honour nor dishonour. In all things Earn is contained.
(15). The fourteenth (lunar) day. He is in the fourteen worlds. In every hair dwells the enemy of Mura.
Keep up meditation on true contentment!
The story of the knowledge of Brahm should be told!
(16). On the day of full moon the moon is full in the sky.
The digit (of the moon) is spread out, (there is) naturally light. In the beginning, end and middle he exists, 0 brother! Kabir sports in the ocean of happiness.
1 *rft tJd^fcT m tne vacant pond = the Supreme, which is described by the vacuum.
2 Seven substances of the body are usually enumerated.
3 y\\Q (^fa) as distinguished from fsj^, designates the created or rather emanated soul (individual life); ^ft^ (— "fix^") is on the contrary the universal, supreme soul, the actuating principle in animated beings.
RAG GAURI; THE VARS OF KABIR, 1—8.
Om! by the favour of the true Guru!
EAGU GAUEI; THE VAES OF KABIE.1 Pause.
Sing continually the excellences of Hari!
Get that secret of Hari, which is to be expounded by the Guru!
(1). Who on Sunday commences devotion: He is stopping in the mansion of the body (his) desires. If day and night the melody goes on uninterruptedly: The flute sounds in tranquillity without being sounded.
(2). On Monday nectar flows (from) the moon. Who is quickly tasting it removes all poison.
If the speech be stopped in the gate ( = mouth): Then the intoxicating mind is drinking.
(3). On Tuesday acquire knowledge!2 (That) thou mayest know the proceeding of the five thieves. Do not leave the house and go forth! Otherwise the king will be much displeased.
(4). On Wednesday wisdom diffuses light.
In the lotus of the heart is the dwelling of Hari.
Who having met (with) the Guru considers the two3 equal to One: He, having erected (the lotus of the heart) (from) the mud, puts (it) straight.
(5). On Thursday let the world go! Comprehend the three Gods in One! Three rivers are in that triad.
(If thou) wash away day and night (thy) filth, thou bathest (in them).
(6). Who on Friday overcomes thirst,* he ascends to this vow: That he daity struggles himself with himself.
If all the five (senses), which are very watchful (for an opportunity of action), he watch: No second sight (= duality) ever enters (him).
(7). If on Saturday he keeps firm That torch of light in (his) body: Outside and inside light is diffused. All works are then set aside (by him).
(8). As long as in the body is another command: So long the sweetheart is not obtained in the palace. (When) love is bestowed on the sporting Earn: Then the body (becomes) pure, says Kabir.
1 ^T<J Week-day.
2 ^jlJlfe s.f, knowledge, conversancy (with a branch of knowledge); Arab. uUvJbl* (quality, essence of a thing).
3 ^"6", the two, i.e. God and the creature (thou and I).
4 = fi*f (fern.) thirst, worldly desires.
RAG GrAURI; THE BHAGAT RAVIDAS, I. II.
EAGU GATJEI CETI. ^ The Speech of Namdev. Om! by the favour of the true Guru! Pause.
By God stones are caused to swim.
How should not men by the order of Earn cross?
(1). Seizing the raft the whore, the hump-backed woman without beauty, the hunter1 and Ajamal were brought across (= saved).
The man, who struck the feet (of Krishna), became emancipated. I am a sacrifice (to) the man, (who) utters: Earn!
(2). To the son of the slave-girl, the humble Bidar,2 to Sudama and TJgrasena kingdoms were given. Who were without muttering, without austerity, without family, without works, they were saved, 0 Lord of Mma!
EAGU GATJEI; VERSES OP E AVID AS. Gaurl guarert. Om! the true name is the creator, the Supreme Spirit. By the favour of the Guru!
I.
(1). My company is day and night low. My work perverseness, my birth vile.
Pause.
0 Lord Earn, life of the creatures! do not forget me, I am thy servant!
(2). Eemove my calamity, bestow affection (on thy) servant!
1 do not let go (thy) feet, (though my) body be consumed.
(3). Eavidas says: I fall on thy protection. Join quickly (thy) servant, do not delay!
II.