Sloh I.; mahala I.
Pain has become the medicine for the disease of (worldly) pleasures.
When (there is real) happiness, there is no desire (for worldly pleasures).1 Thou art the cause of causes, not I, when I do (anything), it does not take place.
Pause.
I am a sacrifice to those who are obedient to thy power. Thy end cannot be conceived.
Sloh II.
In production there is light, in the light are the productions,2 he who is without parts is brimful (everywhere).
Thou art the true Lord, thy praise is beautiful, by whom it is made, he passes across. Nanak speaks words concerning the creator: whatever is to be done, that he does.
Slolc III.; mahala II.
The word of the Brahmans is about Toga (abstract meditation), divine knowledge and the Veda. The word of the Khatris is a word about heroes, the word of the Siidras is Prakrit (common parlance).
All words are one word, if one know the secret. Nanak is his slave; he is the Supreme God.
Sloh IV.; mahala II. The One Krishna is in all gods, the god of the gods is the soul. The soul is from Basudeva (Krishna), if one understand the secret. Nanak is his slave; he is the Supreme God.
Sldh Y.; mahala I. The water remains being bound up in a pot, without water the pot is not made. The mind, bound by divine knowledge, remains steady, (but) without the Guru divine knowledge is not obtained.
J The translation is made according to conjecture; for a literal translation would hardly give any sense. 2 The sense is: in everything, that is produced, is the divine light = the divine principle of life.
BAG ASA; MAH. I., VAR XIII. XIV.
Pauri.
The learned man maybe a sinner and the illiterate man a saint, he is not heaten (in the other world). As one passes his time, such a name is applied (to him).
Such a trick should not be playf d, by which one will be defeated having gone to the threshold. On the learned and unlearned reflection is made in the other world. Who goes in bewilderment, he is beaten in the nest world.
XIII.
Sfflc I.; mahald I.
0 Nanak, of Meru, the body, there is one chariot and one charioteer. It is continually turned about, the wise one comprehends this.
In the Satya-yuga the chariot was of contentment, piety was the charioteer before it. In the Treta-yuga the chariot was of chastity, force was the charioteer before it. In the Dvapara-yuga the chariot was of austerity, truth was the charioteer before it. In the Kali-yuga the chariot is of Are, falsehood is the charioteer before it.
Sloh II.; mahald I.
The Sama-(Veda) says: the white-robed Lord (= Shiva) exists in the True one, he remains in the True one.
Everybody is absorbed in the True one.
The Big-(Veda) says: he is (everywhere) brimful.
The name of Earn is the hero among the gods.
By taking (his) name expiation is made.
Then, (says) Nanak, (one) gets the gate of salvation.1 In the Yajur-(Veda it is written): Candravali2 was forcibly deceived by Kanh, Krishna, the Tadava, wandered about.
He brought the Parijata-tree and the Gopis and amused himself in Vindravan.
In the Kali-yuga the Atharva-Yeda appeared, the name of God became Allah.
Blue clothes were put on and worn, the Pathans exercised dominion (in India).
The four Yedas are true.
They read and reflect on those four.
(If one) performing devotion with love be called low: Then, (says) INanak, he gets the gate of salvation.
Pauri.
1 am a sacrifice to the true Guru, by meeting with whom the Lord is kept in mind.
By whom, by means of (his) instruction, the collyrium of divine knowledge is given, (so that) by these (my) eyes the world is beheld.
Who, giving up the Lord, cling to another, those traffickers are drowned. The true Guru is the boat, by some rare one he is reflected upon. By bestowing mercy (on me I) was brought across.
XIV. Sloh I.; mahald I. The Simmal-tree is straight,3 very long and very thick. Those, who come (to it) in hope, why do they go away (from it) hopeless?
1 ifaS|3<r — ■£*HTcF> ^l«flT signifying in Sansk. also: an opening or occasion.
2 One of the playmates of young Krishna.
3 JfUTfy<J | is translated according to conjecture; the real meaning is unknown.
RAG ASA; MAH. L, VAR XV.
(Its) fruits are insipid, (its) flowers nauseous, (its) leaves are of no use.
(Its) sweetness is deep, 0 Nanak, (whose) quality is goodness and truth.1 Everybody bows to himself, no one bows to another.
"Who goes down, if put on a balance and weighed, he is heavy.
That sinner sinks down twice as much, who is a slayer of deer.
What is done by bending down the head (in worship), when one goes off with an impure heart?
Sloh II.; mahala I. He reads books (and is) rehearsing the Sandhya. He worships a stone, (his) meditation (is like that) of a heron. In (his) mouth is falsehood, (outwardly) is excellent decoration. He reflects three times (a day) on the Gayatrl.3 (Round his) neck is a rosary, a mark on his forehead. (He has) two Dhotis, clothes of silk. If he thinks, (that these are) the duties of a Brahman: Certainly all (these) works (are but) dregs. Nanak says and he thinks right: "Without the true Guru he does not find the (right) way.
Paurt.
(His) dress and form are pleasing, having left the world he is going in.3 What he has done himself, good and bad, that he is receiving.
Orders are given, as they please (his, i.e. Hari's) heart, in a narrow road he must go onwards. Naked he goes into hell, there a very terrible (thing) is seen. Having committed vices (in this world) he is (now) repenting.
XV.
Sloh I.; mahala I.
(If) kindness (be) the cotton, contentment the thread, continence the knot, truth the twist: (If) this be the sacred cord of the creatures, then, 0 Pandit, put it on!
This does not break, nor does filth stick to it, nor is it burnt nor does it go off.
Blessed is that man, 0 Nanak, who departs having put on (this) on his neck!
For four Damns (= one Paisa) it ( = the janeii) was bought and sitting in a c*auka4 it was put on.
Instruction was delivered into the ears (of the receiver of the cord), a Brahman had become the Guru.
This one died and that one fell off; he went off without a cord.
Sloh II.; mahala I. Lakhs of thefts, Lakhs of fornications, Lakbs of falsehoods, Lakhs of abuses. Lakhs of deceits (and) frauds are day and night (current) with the creatures. The (sacred) thread is spun from cotton, the Brahman comes and twists it. A goat is killed, cooked and eaten, every one says: put it on!
1 The words, as they stand, are totally unconnected, the sense can therefore only be guessed at. A^l^l =* Sansk. f^fsT* deep.
2 §"11735 is traditionally explained by: Gayatri.
3 *>W,fd H I^cMj literally: to go within or into. Whereto, is not mentioned. The sense is very likely: he goes into the court of Yama.
* A place smeared with cow-dung.
RAG ASA; MAH. L, VAR XVI.
When it becomes old, it is thrown away and another is put on again. Nanak says: the thread does not break, if there be strength in the thread.
# Slok III.; mahala I. By minding the name honour springs up, praising (God) is the true thread. The thread, that is obtained within the threshold (of God), does not break, (it is) pure.
Sloh IV.; mahala I. There is no thread for the senses, no thread for the women. In the early morning spittle falls always on the beard. There is no thread for the feet, no thread for the hands. No thread for the tongue, no thread for the eyes. He himself goes about without a thread. He twists threads and puts them on others. Taking the wages for prostitution he marries. Drawing (lines on a) paper he shows the road. Hear and see, 0 people, this wonder!
He is blind in his heart, (but bears) the name of " very wise."
Paurl.
If the Lord become kind and bestow mercy, then he will cause that work to be done.
That servant performs service, whom he will make mind (his) order.
By minding (his) order he becomes approved of, then he will reach the palace of the Lord.
Who does, what pleases the Lord, he will obtain the fruit desired by his heart.
Then dressed (with a dress of honour) he will go to the threshold.
XVI. Sloh I.; mahala I.
On the cow and the Brahman you put a tax, for cow-dung no crossing can he made. (Thou hast) a Dhoti, front-mark and rosary, (but) eatest the corn of the barbarians. Puja within thou readest the book (Qur'an), the restraint (or law) of the Turks, 0 brother! Give up hypocrisy!
By taking the name thou wilt cross! 1 Sloh II.; mahala I.
Eating men they make prayer.
Those, who let go the knife, wcar.a (sacred) thread on (their) neck; In their house the Brahmans blow the sound.
To them also this very thing is pleasant.
False is (their) stock, false (their) traffic.
By speaking falsehood they get (their) livelihood.
The dwelling of shame and piety is far away (from them).
Nanak (says): falsehood is (everywhere) brimful.
On (their) forehead is a mark, (round) the waist the tucked-in end, of the Dhoti.
In (their) hand is a knife, the world is a butcher.
Putting on blue clothes (like the Musalmans) they become approved of.
1 These words Nanak is said to have spoken to a Hindu, who was the receiver of customs at the bridge of Sultanpur.
RAG ASA; MAH. L, VAR XVII. XVIII.
Taking the food of the barbarians they worship the Puranas.
A goat killed not in the language (of the Hindus) is eaten (by them).1 Nobody is allowed to enter their cauka.
They make a cauka and draw their lines round it.
Then the false ones come and sit upon it.
" Lest it be defiled, lest it be defiled this our food! " (Being of) a loose body they clear (it) away.
(Being of) an impure heart they take a mouthful of water.
Nanak says: if the True one be meditated upon: Purity is effected, then the True one is obtained.
Pauri.
He sees every one within (his) mind and makes (him) go under (his) sight.
He himself gives greatness, he himself causes (all) works to be done.
On the immensely large earth he is applying (every one) to his (particular) work.
If he makes a displeased glance, he turns a Sultan into a grass-cutter, (Who), when begging at the door, does not get alms.
XVII. Slolc I. j mahald I.
"When a thief robs a house, having robbed the house he gives (offerings out of the plunder) to his ancestors.
In the other world the thing is known, that he makes (thereby) his ancestors thieves. Let the hands of the broker {i.e. the Brahman) be cut off, this justice * (one) should do. Nanak (says): in the other world that is obtained, what one acquires, works and gives (here).
Slok II.; mahald I.
As a woman gets her period (menses) from time to time: (So) the impure live with an impure face and are continually wretched. Those are not called pure, who sit down after having washed (their) body. Pure are those, 0 Nanak, in whose heart that One dwells.
Pauri.
Horses are saddled swift like the wind, a Harem of all colours is arranged.
Having built houses, mansions, upper-storied houses, they sit in them and make displays.
They do things pleasing to their mind, (but) Hari they do not comprehend (and are therefore) lost.
They give order and eat, beholding their houses death is forgotten (by them).
Decay has come on, they are defeated in youth.
XVIIL Slok I.; mahald I.
If impurity be minded, impurity takes place in all (things). In cow-dung and wood are worms produced.
As many as are the grains of corn, no one is without a living being.
1 *H3>TftrjrHT7 is an idiom, that is not the bhakha (of the Hindus), i.e. slaughtering a goat in the Musalman way, by saying: bismillah j*uuj).
RAG ASA; MAH. I., YAK XIX.
First (in) the water are living creatures, by which every (thing) becomes green. How should impurity be kept off, impurity falls iuto the food!
Nanak (says): in this wise impurity does not go off, divine knowledge (alone) washes it away.
Slok II.; mahala I.
The impurity of the mind is covetousness, the impurity of the tongue is falsehood. The impurity of the eyes is the looking at another's wife, at another's property (and) appearance. Impurity of the ears (it is), (if one) apply to his ear the tale-bearing, (which one) makes. The souls of men being bound (by these impurities) go to the city of Yama.
Sloh III.; mahala I.
Every impurity is an error, (that) clings to duality.
Birth and death is the order (of God), by (his) decree (man) comes and goes. Eating and drinking is pure, the daily food is prepared and given by him.
Nanak (says): no impurity (sticks) to those disciples, by whom (the truth or the True one) is comprehended.
Paurl.
The true Guru should be magnified and praised, in whom there is a vast greatness. (When) they are united with (him, i.e. the Guru), (his, i.e. God's) favourable look falls (upon them). When it pleases him {i.e. the Guru), then he (God) is caused to dwell in the heart (of the disciple). Having given the order and having put the hand on the head, he eradicates wickedness from within. From the pleased king (= Guru) the nine treasures are obtained.
XIX. Slok I.; mahala I. First, (if) he himself be pure and come and sit in a pure (place).
(And if) by a pure one it (i.e. the food) be placed before, no one goes having become defiled. (If) being pure he eat and take to read a Slok (And) be called to a dirty place (=the closet), who will find fault with this?
Corn is a god, water is a god, fire is a god (and) salt.
M7hen the fifth, ghee, is put into it, then the food becomes pure.
The body that is covered with sins, that is spit upon.
The mouth, that does not utter the name and eats juices without the name: That mouth is spit upon, let it thus be known, (says) Nanak.
Sloh II.; makald I.
In a vessel he is coagulated, from a vessel he is born.1 A vessel he asks (in marriage) and marries.
(With) a vessel friendship is made, (with) a vessel he goes his way.
(When) the vessel dies, (another) vessel is sought, with a vessel is his engagement.
How should that be -called bad, from which a Baja is born?
From a vessel a vessel is produced, without a vessel there is nobody.
Nanak (says): without the vessel is (only) that True one.
By whose mouth he is always praised, the favour of his lot is beautiful.
Nanak (says): they will have a bright face at that true court.
1 ^sJ (*TPS») a vessel = a woman (compare the use of the Greek cr/eevo?).
82 650 RAG ASA; MAH. I., VAR XX. XXI.
Patiri.
Every one says: (it is my) own; whose it is not, he is singled out.1 It is (his) own doing, by himself (also) the account is made up. As there is no remaining here, why does the world walk about in pride? No one should be called bad, having read this word it is understood. With a fool one should not strive.
XX.
Sloh I.; mahala I. 0 Nanak, by insipid talk body and mind become insipid.
(Such a one) is called utterly insipid, what exudes from the insipid one is insipid. (When) the insipid one is called to the threshold, the insipid is spit in the face. The insipid one is called a fool, he is punished by being beaten with a slipper.3 Sloh II.; mahala I.
Inside they are false, outside (they have) a good name in the world, inside (they are full of) deceit.
(Though) they bathe at the sixty-eight Tirthas, (their) filth does not go off.
Whose silk is within and outside a patched quilt, they are excellent in the world.
They have conceived love to the Lord, reflecting on seeing (him).
In pleasure they laugh, in pleasure they weep, in silence also they go.
They do not care for anybody except the true Lord.
They ask for provisions on the road to the gate (of the Lord), when he gives, then they eat.
There is One tribunal, One pen, between us and thee there is union.
At the gate he (i.e. the Lord) takes account, as oil is pressed out by pressure, 0 Nanak.
Pauri.
By himself the instrument is made, by himself the machinery is kept up. He beholds his own work, he keeps and cares for the unripe and the ripe.
What has come (into the world), that will go (again), every one, that has come, is turned back again (into dissolution).
How should that Lord be forgotten from the mind, whose the creatures and their lives are? His own work is arranged by himself with his own hands.
XXI. Sloh I.; mahala II. What sort of love is this, that clings to another?
Nanak (says): he is described as a lover, who is always absorbed (in the beloved). (Who) considers the good (only) as good (and who) by the evil becomes abated: He is not called a lover; he is (a lover), who abides in the divine decree.
Sloh II.; mahala II.
He who makes both, salutation (and an impudent) answer, is thoroughly mistaken. Nanak (says): both (words) are false, not one (of them) is accepted.
1 It is difficult to say, to what these words refer, as no hint of the subject is given.
2 s.m. a slipper (Hindi Tf^t, Panj. \fel). To be beaten with a slipper is considered very disgraceful.
HAG ASA; MAH. II., VAE XXII. XXIII.
Paurt.
That Lord should always be praised, by whose service happiness is obtained. Why is the time (of life) pasaed in a bad way, from which one reaps his own doings? "No wickedness should be done at all! (his) eyesight reaches far and sees (everything). Such a dice should be thrown, by which one may not be defeated with the Lord.
XXII.
Slok I.; mahala II.
A servant, who does service, (but who) is proud and disputatious, (And) makes many words, he gets no taste of the Lord.
If he serve, removing his own self, then he gets some honour.
Nanak (says): to what he clings, with that he meets, who clings (to the Lord), he is approved of.
Slok II.; mahala II.
What is in the soul, that springs up, the word of the mouth (is but) wind. He sows poison and asks for nectar; behold, (what) justice is this?.
Slok III.; mahala II.
With an ignorant man friendship will never do.
As he knows, so he lives, let one see and ascertain (this)!
The thing is contained within the thing, it is close to the second.
To the Lord no order can be given, a supplication, that is uttered, is agreed to.
By practising falsehood one becomes false, (says) Nanak, by praising (God) one becomes happy.
Slok IV.; mahala II.
Friendship and great love with an ignorant man comes to a break. Like a line in water it has no place nor spot (that lasts).
Slok Y.; mahala II.
If an ignorant man do a work, he cannot set it right. If he do one half well, yet the other (will be) wrong.
Pauri.
If a servant do service and walk in the love of (his) Lord: He gets very great honour and receives double wages also.
If he make rivalry with (his) Lord and entertain enmity within: He loses his former wages and is beaten with the slipper in his face.
Whose gifts are eaten, to him applause should be given.
Nanak (says): with the Lord no order avails, supplication (only) is availing.
XXIII. Slok I.; mahala II. What gift is that, that is obtained by itself?
Nanak (says): what is obtained, (that is obtained) from the generosity of the pleased Lord.
Slok II.; mahala II.
What service is that, by which the fear of the Lord is not set agoing? Nanak (says): he is called a servant, who is absorbed in the Lord.
KAG ASA; MAH. I. II., VAR XXIV.; KABIR I.
Pauru Nanak (says): no end nor bound of that Hari ean be known.
He himself causes the formations to be made, he himself again causes them to be destroyed.
On the necks of some are chains, many others mount horses.
He himself does and causes to be done (everything), to whom shall I ery out?
Nanak (says): by whom the instrument (= the body) is made, he also must take care of it.
XXIV.
Slolc I.; mahala I.
Ey himself the vessels are formed, he himself also fills them. Into some milk is poured, some are put upon the hearth. Some sleep on a quilt, some stand erect on (it, as servants). Them he adorns, 0 Nanak, on whom he bestows a glance of favour.
Slok II.; mahala II.
He himself creates, he himself destroys, he himself also preserves.
In that (world) he produees the creatures and beholds (them), establishing and disestablishing (them). To whom shall he said (anything), 0 iNanak! he himself is everything, Pawn.
Ey the great one greatness is made, nothing can be said.
That powerful, bountiful creator prepares the daily bread for the creatures.
That work is to be performed, which is put down from the beginning by him.
Nanak (says): without the One there is no other place.
He does what he pleases.
Om! the true name is the creator, the divine male without fear, without enmity, of a timeless shape, not produced from the womb.
Ey the favour of the Guru!
KAGU ASA. THE SPEECH OF THE EHAGATS, OF KABIE, NAMDEV (AND) EAVIDAS.
ASA OF SKI KABIE. I.
(1). Clinging to the foot of the Guru I bow down and ask: why is the soul produced? To what purpose is the world produced and destroyed? let me know this!
Pause.
0 God, bestow mercy on me, put me into that road, where the bond of fear may break I Clear away the pain of birth and death, the pleasure of works, (that) the soul may be liberated from regeneration!
(2). The noose (and) bond of the Maya it does not break and in the Vacuum (= Supreme) (my) mind is not hidden.
BAG ASA; KABIR II. III.
By (my mind) itself the step of final absorption is not known, in this wise the entrance1 (into a body) does not cease.
(3). He is not produced in any way, what is produced, he knows who is free from existence (and) non-existence.3 When the intelligence (or consciousness) of rising and setting is extinguished in the mind, then it is always naturally absorbed in deep meditation.
(4). As the reflected image will be reunited to the body that casts the reflection, when a water-pot is poured out: So, (says) Kablr, when the quality of error is broken, is the mind absorbed in the Vacuum.
II.
(1). Who wear Dhotis of three yards and a half and threefold cords; Gn whose necks are rosaries and (in whose) hands are white Lo^as: Those cheats of Benares are not called the saints of Hari.
Pause.
Such saints do not please me.
They appropriate to themselves fraudulently 3 the tree with its boughs.
(2). Having scoured the vessels they put them on, having washed the wood they light it. Digging out the earth they make two fireplaces, (but) eat whole men.
(3). Those sinners go about continually in transgressions, (yet) it is said, that their face is not to be touched.
Continually they wander about in egotism and drown their whole family.
(4). To what one is applied, to that he sticks, such works he does.
Kablr says: with whom the true Guru meets, he is no more regenerated again.
III.
(1). By my father I have been comforted.
(My) bed is pleasant, nectar is put into my mouth.
How shall I forget that father from (my) mind?
Having gone onwards (to the next world) the play is not lost.
Pause.
My mother has died, I am quite happy.
(Though) I do, not put on a quilted garment, I feel no cold.
(2). (I am) a sacrifice to that father, by whom I was begotten. My fellowship with the five is dissolved.
The five are beaten and put under my feet.
By remembering Hari my body and mind have become happy.
(3). My father is the great Lord. How shall I go to that father?
When the true Guru meets with (me), then the way is shown. The father of the world is pleasing to my mind.
1 'Kf^rQ', from the Sansk. ^W^T, coming on, entrance (into a body).
z The words of this line are somewhat obscure; they seem to refer to the Supreme.
3 3^571 j v.a. to appropriate fraudulently; to consume.
RAG ASA; KABTR IV.— VI.
(4). I am thy son, thou art my father.
In one place is the dwelling of (us) both.
Xahir says: by me the One is comprehended.
By the favour of the Guru all has become known to me.
IV.
(1). Into one vessel having filled in sweepings/ into one vessel having filled in water, Bound about sit the five Jogls, in the midst the nose-cut wife of the younger brother.
Pause.
The nose-cut (woman) (makes) a great jingling and din. By some discriminating man the din is cut off.
(2). In all is the dwelling of the nose-cut woman,2 all are killed by the sportswoman. I am the sister and sister's daughter of all, by whom I am married, his slave (I am).
(3). Our husband is a great discriminating man, he himself is called a saint. He is standing at our head, no other comes near us.
(4). The nose-cut and ear-cropped (woman) is cut and beaten out. Kablr says: the (female) enemy of the saints is dear to the three worlds.
V.
(1). The Jogls, ascetics, austere devotees and Sanyasis wander about at many Tlrthas.
Those with plucked-out hair, those with the Munj-cord,3 the silent ones, those who are wearing matted hair, are dying at the end.
Pause.
The Tantras are attended to (by them) and not Bam.
On whose tongue is put the name of Bam, what can Yama 4 do (to him)?
(2). The Shastras, Vedas, astrology and many many grammars they know.
They know the Tantras, Mantras and all medicines, (yet) at the end they must die.
(3). (They have) enjoyment of dominion, a (royal) umbrella, a throne and many beautiful women. Betel, camphor, perfume and sandal, (yet) at the end they must die.
(4). All the Vedas, Puranas and Smritis are searched (by them), (but) in no wise are they spared. Kablr says: utter Bam, he extinguishes birth and death!
VI.
(1). The elephant is the Bababi, the ox the timbrel, the crow beats the cymbal.
Having put on short breeches the donkey dances, the (male) buffalo causes worship to be made.
Pause.
The king Bam gets cucumbers and balls of Dal cooked (in ghee), by some intelligent one they are eaten.
1 The meaning of Qd^d <^d^d is somewhat doubtful; the traditional explanation of the Sikh Granthis is sweepings (cf. the Hind!
2 Apparently the Maya.
3 «fri3 (^jf^cf) with plucked-out hair = the Jainas. 3$f^T3" wearing round the loins a cord made of the fibres of munj, i.e. Bairagls.
RAG ASA; KABIR VII.^IX.
(2). The lion sitting in the house prepares betel-leaves, the mammoth-rat brings the folded up betel-leaves.
In every house the mouse sings songs of rejoicing, the tortoise blows the conch.
(3). The son of the sterile woman is gone to marry, with gold the sheds 1 are decked. By beauty the beautiful girl is pierced, by the hare the praises of the lion are sung.
(4). Kabir says: hear, ye saints! by insects a mountain is eaten up.
The tortoise says: I churn live coals. A dark word is pronounced (here).
VII.
(1). One bag (of) seventy-two depositories, to which there is one gate.
The earth, of the nine regions: (who) asks (for them), that Jog! is accomplished in the world.
Pause.
Such a Jog! obtains the nine treasures.
Taking the Erahm of the bottom he makes it ascend to the sky {i.e. the head).
(2). Making divine knowledge (and) meditation (his) patched quilt, the word the needle, he puts the thread into the head (of the needle).
Making the five elements (his) deer-skin he walks in the way of the Guru.
(3). Making compassion (his) crutch,3 the body a smoking fire, he kindles the fire of sight. Conceiving love to him in his heart he makes deep meditation in the four ages (= continually).
(4). The whole practice of Jog is the name of Earn, whose the body and soul is. Kabir says: if he bestows mercy, he gives the true sign (of himself).
VIII.
(1). From whence have Hindus and Turks come? by whom have these ways been started? Having searched and reflected in (thy) mind tell (me): by whom have paradise and hell been made?
Pause.
0 KazI, what book is expounded by thee?
All such, as are reading and pondering (on the book), are killed, not one has got the (true) knowledge.
(2). By force (and) love circumcision is made, I shall not agree (to it), 0 brother! If God will make me a Turk, I shall be circumcised by himself.
(3). If one will become a Turk by being circumcised, what shall be done with a woman? As the woman does not give up her half-bodied state, she must therefore remain a Hindu.
(4). Giving up the book ( = Qur'an) adore Earn, 0 silly one, thou art practising heavy oppression. Kablr puts his trust on Earn, tbe Turks are consumed and defeated.
IX.
(1). As long as there is oil in the lamp and in (its) mouth a wick, so long every (thing) is seen. (When) the oil is burnt (and) the wick is stopped, the mansion becomes empty.
Pause.
0 silly one, nobody protects thee in (thy) house. Mutter that name of Earn!
1 m- a sae(* erected for the performance of a marriage.
* tflvJcTt (Hindi: TJfRvi^) a crutch, on which a JogI leans.
RAG ASA; KABIR X. — XII.
(2). Whose mother (is she), say, whose father (is he), the wife of which husband (is she)? The body breaks asunder, no one asks a word, " carry it out, carry it out," is (the word).
(3). The mother sitting near the body weeps, they have taken away the bier, 0 brother! Dishevelling her hair the wife weeps, (but) the soul goes alone.
(4). Kahir says: hear, ye saints! on account of the ocean of existence Oppression falls on the head of this servant, Tama docs not recede (from me), 0 Lord!
ASA OF SRI KABIR.
Caupade?
Om! By the favour of the true Guru!
(1). Sanak and Sanand have not reached (his) end. Reading continually the Veda Brahma has wasted his time.
Pause.
Churn the churning of Hari, 0 my brother! Churn naturally so, that the essence do not go!
(2). Having made the body the jar churn in (thy) mind! Into this jar collect the word (of the Guru)!
(3). The churning of Hari is the reflection of the mind. By the favour of the Guru thou gettest a stream of nectar.
(4). Kablr says: if the Lord bestow a favourable look: Clinging to the name of Ram thou passest over to the shore.
II. XI.
(1). The wick is.dried up, the oil is exhausted.
The (large) drum does not sound, the actor has fallen asleep.
Pause.
The fire is extinguished, no smoke has issued (from it). The One is contained (in all), there is no other.
(2). The string is broken, the rabab does not sound. By error (one's) own work is spoiled.
(3). There is continual telling and relating (of stories of the gods). When understanding has set in, then the singing is forgotten.
(4). Kablr says: who bruise the five: From them the highest step (of emancipation) is not far.
III. XII. (1). As many faults as a son may commit: The mother does not bear them in her mind.
Pause.
0 dear, I am thy son!
Why dost thou not break my vice?
1 Caupada, consisting of four verses severally, the Rahau never being counted as a separate verse.
RAG ASA; KABIR XIII.-XV.
(2). Though (her son) run away having caused (her) excessive anger, Yet the mother does not bear it in mind.
(3). My mind has fallen into the house of anxiety. Without the name how shall I cross over?
(4). Give me always a pure mind (and) body! Easily, easily Kabir (then) utters thy excellences.