IV. XIII.
(1). My hajj (pilgrimage) is on the bank of the Gomti (river), Where dwells (my) Plr wearing a yellow robe.
Pause.
Vah! vah! how well is he singing!
The name of Hari is pleasing to my mind!
(2). Narada (and) Sarada1 do service (to him). At his side sits the Lady Lakshml (as his) slave.
(3). On his neck is a garland, on his tongue Earn.
Taking his name a thousand (times) I make salutation (to him).
(4). Kablr says: I sing the excellences of Ram. Both, Hindus and Turks, I let know (them).
ASA OF SRI KABIR; PANCPADE.
Om! By the favour of the true Guru! I. XIV.
(1). The female gardener breaks off leaves, in the leaves, in the leaves (there is) life. The stone, for the sake of which she breaks off the leaves, is lifeless.3 Pause.
The female gardener is mistaken therein. The true Guru is a waking God.
(2). Brahma is the leaf, Vishnu the bough, Sankara Deva the blossom.
If she breaks off in reality the three gods, whose service does she (then) perform?
(3). A stone is shaped by the hammer and formed into an image, giving it a breast and feet. If this image be true, then it will eat the hammerer.
(4). Cooked rice and grain,3 pottage and hard sweetmeats Are enjoyed by the enjoying (priest), in the mouth of this image are ashes.
(5). The female gardener is mistaken, the world is led astray, (but) we are not led astray. KabTr says: we are preserved (from error) by Ram, Hari, the king, bestowing mercy (on us).
II. XV.
(1). Twelve years of childhood have passed, twenty years no austerity has been practised. Thirty years God has not at all been worshipped; he repents when he has become old.
2 This refers to the stone images of Shiva, on which leaves or flowers are placed.
RAG ASA; KABIR XVI. XVII.
Pause.
Saying: " mine, mine," the lifetime is gone. Having dried up the river, he has sown wheat.
(2). In a dried-up pond he constructs a dyke, in a reaped field his hand makes a fence.
The thief has come and quickly carried off what is mine,1 bewildered goes the watchman about.
(3). The feet, the head and the hands commence to tremble, from the eyes weak water flows. From the tongue no right word issues; should he then entertain a longing for virtue?
(4). (If) Hari bestows mercy, then he practises deep meditation, the gain of the name of Hari is obtained.
By the favour of the Guru the wealth of Hari is obtained, going off at the end it goes with (him).
(5). Kabir says: hear, ye saints: of food and wealth he has not taken a bit with himself.
The summons of the king Gopal having come, he has departed abandoning (his) wealth and mansion.
III. XVI.
(1). To some one silk-clothes are given, to some one a bedstead (strung with) tapes. Some one has no haystack (nor) old quilt, some one has a house of rice-straw.
Pause.
Envy * and dispute should not be made (about this), 0 mind! Good works should continually be done, 0 mind!
(2). The potter applies to the one clay, that is kneaded (by him), colours of many kinds.
To some (vessel) he gives a fine writing3 (like) pearls; to some one he applies black leprosy.
(3). To the miser wealth is given for the sake of keeping it, the fool says: the property is mine. When the staff of Yama is struck on his head, the matter is decided in a moment.
(4). The people of Hari are the highest devotees, by obeying his order they obtain happiness. Who takes as true, what pleases him, he makes his order dwell in (his) mind.
(5). Kablr says: hear, ye saints! (the word): " mine, mine," is false.
Having torn the rag 4 he marches off the dissolute man, the fastened 5 boat is loosened.
IV. XVII.
(1). We are thy poor servants, 0 God, thy praise pleases (our) mind.
0 Allah, thou art from the beginning the Lord of religion, thou dost not command oppression.
Pause.
What the Kazi says is not agreed to (by God).
(2). He keeps fasts, makes prayers (and utters) the Kalimah, (but) paradise does not accrue (thereby). Seventy Ka'bas arc in the heart, if one know (it).
(3). That is prayer, if one reflect on justice, (that is) the Kalimah, if one know wisdom.
If one spread out (his) prayer-carpet having robbed the five (vices), then he knows religion.
(4). Learn to know the Lord with fear, consider egotism insipid and destroy it in (thy) heart!
If, having informed thy own self, thou knowest others, then thou wilt become a partner of paradise.
1 ^cft* i.e. ^fu", the body; the "3Ttf5 is the soul here. * ttlRjcJbf 9,f. envy, emulation, Sansk. t^T- 6 Mots iuw = Tfrtimi^T) fine writing. f%fllfftf, especially here, black leprosy; black dots all over as black leprosy.
4 ft)d<J|d rag (Hind. f%^i£). The subject of: "he marches off," is Yama. 6 6 Ml <fl *s Part- Past of 3 UldAI (Mar. cftl^^})> to fasten to a post.
RAG ASA; KABIR XVIII.— XX.
(5). The clay is one, the dress-wearers are manifold, in that (circumstance) Brahm is recognized. Kabir says; having given up paradise (my) mind has become reconciled with hell.
m V. XVIII.
(1). Not a drop rains in the city of the sky;1 where is the sound, that was contained thereiu? The perfect devotee,2 having taken the Supreme Brahm, the Lord Madhava, has departed.
Pause.
0 father, where are those gone, who (were) speaking?
Who were living with men, dancing with intelligence (and) telling stories ancrtales?
(2). Where is the musician gone to, by whom the mansion was made?
Evidence, sound (and) intelligence are no (longer) produced, all vital energy is taken away.
(3). Thou hast become impaired in (thy) ears, the strength of thy senses is exhausted. The feet are stopped, the hands have sunk down, no word issues from the mouth.
(4). The five attackers are worn out, all the thieves by their own error.
Worn out is the mind, the elephant, the breast is worn out, those who were the string-holders (managers) are sauntering about.
(5). They have become corpses, the ten bonds are loosened, friends and brothers, all are left behind. Kablr says: who meditates on Hari, he is living, his bonds are torn.
VI. XIX.
(1). No one is stronger than the female snake ( = the Maya), By whom Brahma, Vishnu and Mahadev have been deceived.
Pause.
Alas! alas! the female snake has entered the pure water!
By the favour of the Guru she is seen, by whom the three worlds are bitten.
(2). Why do you say, 0 brother: the female snake, the female snake is eaten. By whom the True one is known, by him the female snake is eaten.
(3). Nothing is more empty than the female snake.
(By whom) the female snake is overcome, what will Tama do (to him)?
(4). This female snake has been made by him (i.e. God). What is strength and weakness? it is from him.
(5). (When) she is indwelling (in man), he dwells (in) a body.3 By the favour of the Guru Kabir crosses easily over.
VII. XX.
(1). What for should one let hear the Smriti a dog?
What for should one sing the praises of Hari before a Sakat?
Pause.
(That) Earn, Ram, Ram is contained (in all), Should by mistake not be told to a Sakat.
(2). What for should one let feed a crow on camphor? What for should one give milk to drink to a black snake?
1 Very likely: the head in which the sound is said to be produced. 3 VcWff (*IT*nN)> a devotee of the highest order.
3 The sense of these obscure words seems to be: as long as the Maya is dwelling in man, he will be subject to transmigration (dwelling in a body).
KAG ASA; KABIR XXI.— XXIII.
(3). By joining the society of the pious discrimination and intelligence spring up. By the touch of the philosopher's stone the iron (becomes) gold.
(4). The Sakat, the dog, does (everything), being caused to do it. What is written from the beginning, that work is done.
(5). If one take nectar and besprinkle a Nim-tree: Its nature does not leave it, says Kabir.
VIII. XXI.
(1). (There may be) a fort like that of Lanka, a moat like the ocean — In the house of that Eavan no information was received.
Pause.
What shall I ask for, as I cannot make anything durable? Whilst looking on with (my) eyes the world has passed away.
(2). (There may be) a Lakh of sons, one and twenty-five Lakhs of grandsons — In the house of that Eavan there is no lamp nor lamp-wick.
(3). In whose (house) by the moon and the sun the kitchen is heated. In whose (house) fire washes the clothes.
(4). (Whom) the instruction of the Guru makes dwell in the name of Earn: He remains firm and does not go anywhere.
(5). Kablr says: hear, ye people!
Without the name of Earn final emancipation is not effected.
IX. XXII.
(1). First is the son, afterwards the mother. The Guru clings to the feet of his disciple.
Pause.
Hear one wonderful thing, 0 brother!
(1) see, that the lion is pasturing the cows.
(2). The fish of the water is delivered of young on a tree. (I) see, (that) the cat has carried off the dog.
(3). Below is the Eebaisa, above its root.1 To the stem of that stick fruits and blossoms.
(4). Mounting a horse the buffalo goes out to pasture (cattle). Without the bullock the sack has come to the house.
(5). Kabir says: who comprehends this verse: To him, uttering Earn, all is manifest.
ASA; TEIPADE OF SEI KABIR. I. XXIII.
(1). By whom the hody is made from a drop (of semen), (by him) he {i.e. man) is preserved in the basin of fire {i.e. the belly).
Ten months he is kept in the belly of the mother, (then) the Maya again sticks to him.
1 cltfan (Pers- (j^V^A a P^ant °f an acid juice, Rheum palmatum. Some MSS. read which gives no sense; the right reading, as supported by the best MSS., is *J^5, the root.
BAG ASA; KABIE XXIV.— XXVI.
Pause.
Why do men cling to covetousness and waste their lifetime, the jewel? In a former birth no seed hasjaeen sown by them on the field of works.
(2). From a child (man) has become old, what was to happen, that has come to pass. When Yama comes and seizes him by the hair, why does he then weep?
(3). He entertains hope of life, (whilst) Yama watches his breath. The world is a play, 0 Kabir! throw the dice with care!
II. XXIV.
(1). My body and also my mind I make the kusumbha dye-stuff, the five elements the companions in the marriage procession.
With king Earn I go round (the wedding-fire), (my) soul is steeped in his love.
Pause.
Sing, sing, 0 bride, a beautiful song of blessing! King Ram, (my) husband, has come to my house.
(2). In the lotus-navel the altar is erected, the knowledge of Brahm is uttered. That king Ram is obtained as bridegroom, so great is my lot!
(3). The gods and Munis have come to the spectacle, by the thirty-three crores (of gods) (this matter) is known.
Kabir says: having married me the (divine) male, the One Lord, is gone.
III. XXY.
(1). I am grieved by the mother-in-law and beloved by the father-in-law, of the name of the elder brother I am afraid, -0 dear!
(My) friend and companion is (my) negligent sister-in-law, by separation from my husband's younger brother I burn, 0 dear!
Pause.
My mind has run mad, I have forgotten Ram, in what manner shall I get on, 0 dear! Who is dallying (with me) on the bed, him I do not see with my eyes, to whom shall I tell this pain, 0 dear!
(2). The father quarrels with the children, the mother is always drunk. When I am in the society of the elder brother, then I am dear to (my) Lord.
(3). Kablr says: the five (vices) are quarrelling, in quarrelling the lifetime is wasted. By the false Maya the wjiole world is bound, by uttering Ram I have obtained happiness.
IV. XXYL (1). In our house the string of the body is continually stretched out, on thy breast is a sacrificial thread. Thou readest the Yeda and the Grayatri, in our heart is Govind.
Pause.
On my tongue is Yishnu, in my eyes Karayan, in my heart dwells Govind.
When at the gate of Yama he will ask (thee), 0 fool, what wilt thou say (to) Mukand? 1 (2). We are the cattle, thou art the cowherd, 0 Lord, who art our keeper through the several births. Thou pasturest (us), never bringing (us) to the other side, what a Lord of ours art thou!
(3). Thou art a Brahman, I am a weaver of Kastn (Benares), understand my (divine) knowledge! Thou petitionest kings and Rajas, my meditation is with Hari.
} = Sansk. T^^j a name of Vishnu.
RAG ASA; KABIR XXVII.— XXX.
V. XXVII.
(1). The life in the world is like a dream, life is similar to a dream.
Considering it as true we made friendship (with it), abandoning the treasure of virtue.
Pause.
0 father, friendship has been made (by me with) the infatuation of the Maya, By whom the jewel of divine knowledge has been snatched away (from me).
(2). The moth seeing with its eyes (the light) sticks to it, the brute does not see the fire. The foolish one does not regard the noose of death, the woman clings to gold.
(3). Reflect and remove (thy) disease, that One is the saviour of those, who are saved. Kabir says: such is the life of the world ( =the Supreme), there is no other.
VI. XXVIII.
(1). Then ( = formerly) I made many forms,1 now no form is again made (by me).
The thread, string and musical instrument, all are worn out, the name of Ram is sufficient (to me).
Pause.
Now no dancing comes (into my mind). My mind does not beat drums.
(2). The body of lust and passion is taken and burnt, the jug of thirst has burst. The breeches of lust have become old, error is gone, all is off!
(3). All beings are considered as one, dispute and contention are stopped.
Kabir says: I have obtained the all-filling (Supreme), the favours of Ram are bestowed (on me).
VII. XXIX.
(1). He keeps fasts, he appeases Allah, (but) for (his) relish he kills living beings. He looks on himself, (but) not on others, what for does he prate?
Pause.
0 KazI, the one Lord is in thee, (he is) thine, dost thou not see (him), having meditated and reflected (on him)?
Thou dost not inform (thyself), 0 thou mad one in religion! therefore (thy human) birth is of no account.
(2). Thou expoundest the book right, that Allah is no woman (nor) man.
(But) by reading and re-perusing nothing (is effected), 0 mad one, when there is no information in the heart.
(3). Allah is concealed within everybody, reflect (on him) in thy heart! In both, Hindus and Turks, is the One, thus says Kabir with a loud voice.
VIII. XXX.
(1). Decoration is made for the sake of a meeting.
(But) Hari has not met (me), the life of the world, the Lord.
Pause.
Hari is my beloved, I am the wife of Hari. Ram is great, I am small and tiny.
(2). The living together of the woman and the beloved, The meeting on one bed is difficult.
1 The sense is: formerly I made many garbs or outward appearances.
RAG ASA; KABIR XXXI.-XXXIV.
(3). Blessed is the married woman, who is pleasing to her beloved. Kablr says: she is no more subject to regeneration.
ASA* DUPADE OF SKI KABIR. Om! by the favour of the true Guru! I. XXXI.
(1). A diamond is piercing a diamond, (thus) a pure * mind is naturally reabsorbed (into the Supreme). Every light is pierced by this diamond, it is obtained in the words of the true Guru.
Pause.
The story about Hari is an unutterable word.
Having become a gander recognize and take the diamond! 2 (2). Kabir says: such a diamond is seen, it is contained in the world.
The hidden diamond becomes manifest, when the abstruse things are (clearly) shown.
II. XXXII.
(1). The first (wife was) ugly, of low caste, of ill-boding features, wicked in the house of her father-in-law (and) in her father's house.
The present (wife) is beautiful, intelligent, of auspicious features, easily child-bearing.
Pause.
It was lucky, that my first wife died.
May she, whom I keep now, live through all ages!
(2). Kabir says: when the little one came, the good fortune of the big one ceased. Now that the little one is with me, another (husband) is taken by the elder one.
III. XXXIII.
(1). The name of my daughter-in-law (was) Dhanla (mistress). Now the name of Ram-janla 3 is given (to her).
Pause.
By these shaven heads4 my house is made gloomy. They have put (my) son to the uttering of Earn!
(2). Kabir says: hear, 0 my mother!
By these shaven heads my (low) caste is done away.
I. XXXIV.
Pause..
Eemain, remain, 0 my wife, do not put a cloak (veil over thy face)! At the time of the end thou wilt not obtain a screen.
(1). Having put on a veil thy (companions or friends)5 are gone onwards (to the other world). Do thou not stick to their society (or road)!
1 y^Sj here very likely = 1| \<£A, which all MSS. exhibit.
3 The ^J?{ (gander) is said to know the diamonds and to devour them.
4 a contemptuous term for a Sanyasi or Bairagi, because they shave their heads wholly.
5 irSty thy (people or friends), no substantive being mentioned.
RAG ASA; KABIR XXXY.— XXXVII.
(2). The greatness of putting on a veil is this, (That) the wife is welcome for ten or five days.
(3). Thy veil is then quite true, "When singing the praises of Hari thou jumpest and dancest.
(4). Kabir says: the wife ia then winning (the game), When singing the excellences of Hari she passes her lifetime.
II. XXXV.
(1). Better is a saw (put on my neck), than that thou turn away (from me). Cling to my neck, hear my entreaty!
Pause.
I am a sacrifice (to thee), turn thy face (to me), 0 beloved! Why dost thou turn away from me, (why) dost thou beat me?
(2). When thou splittest (my) body (in two), I do not move back my limbs. Though my body fall (to the ground), I do not break my love.
(3). Between me and thee there is no other. Thou art (my) dear husband, I am (thy) wife.
(4). Kabir says: hear, 0 Loi!1 Now no confidence is put in thee.
III. XXXVI.
Pause.
By no one is the secret of the weaver known.
The whole world is stretched out (by him) as a warp.
(1). When thou hearest the Veda and the Puranas: Then (by me) a warp of such extent is spread out.
(2). Of earth and heaven (my) workshop 2 is made. Sun and moon? both I make go with (me).
(3). Joining the feet one roll was made, then (my) mind was pleased by the strings. The weaver knows his own house, Bam is known (as being) in his very heart.
(4). Kabir says: the workshop is broken up, (When) the threads are joined with the threads on the border.
IV. XXXVII.
(1). Within his heart is filthiness, though he bathe at a Tlrtha; he will not go to paradise. By the belief of the people nothing is effected,3 Earn is not ignorant.
Pause.
Adore Earn, the One God!
The service of the Guru is true bathing.
(2). If by immersion in the water salvation be obtained, (know), the frogs bathe continually. As the frogs, so are those men; again and again they fall into the womb.
1 Z!>$\ 's S£Ud to have been the name of Kabir's wife.
3 The sense is: the opinion or belief of the people, that they will go to paradise, avails nothing1.
RAG ASA; NAMDEV I.— III.
(3). If the hard-hearted one die at Benares, he is not saved (from) hell. If the saint of Hari die at Haramba, he saves his whole relationship.
(4). (Where there) is no day and night, no Yeda and Shastra, there dwells the Eormless one. Kabir says: meditate on that Olivine male, 0 foolish world!
ASA; THE WOED OE SRI NAMDEV.
Om! By the favour of the true Guru!
(1). The One is diffused in the many (and) all-filling, wherever I see, there is he.
By the beautiful mirage of the Maya (the world) is deluded, some rare one comprehends (the truth).
Pause.
All is Govind, all is Govind, without Govind there is no other.
As in one string there are seven thousand beads, (so) is that Lord lengthwise and crosswise.
(2). A wave of water, froth and bubble do not become separate from the water.
This world is the sport of the Supreme Brahm, playing about he does not become another.
(3). Ealse is error and a dream is desire, the true object is known (from the Guru). The desire for good works is taught by the Guru, in being awake the mind is reconciled.
(4). Namdev says: look at the arrangement of Hari and reflect in thy heart! In everybody and contiguous to all is only that One Murari.
II.
(1). Ajar is taken and filled with water, (that) I may bathe the Lord.
Forty-two Lakhs of living beings are produced in the water, to Blthal,1 0 brother,2 what shall I do?
Pause.
Wherever I go, there Blthal is, 0 brother! He is very joyful and always playful.
(2). Elowers are brought, a garland is made up, I perform worship to the Lord. Eirst the scent is taken away by the black bees, what shall I do to Blthal, 0 brother?
(3). Milk is brought and Khlr 3 cooked, (that) I may make an offering of eatables to the Lord. Eirst the milk is defiled by the calf, what shall I do to Blthal, 0 brother?
(4). Here is Bithal, there is Blthal, without Blthal the world is not. In every place, says Nama, in all thou art fully contained.
III.
(1). My mind is a yard, my tongue a pair of scissors. Measuring and measuring I cut off the noose of Yama.
Pause.
What shall I do with (my) caste, what shall I do with my brotherhood? Day and night I mutter the name of Earn.
Without the name of Earn I do not live twenty-four minutes.
1 Vjl^gg = f^"^T? Vishnu, apparently a Prakrit dimin. of the p. part. f%£: he who is contained (in all), see my Sindhl Gram. Introd. p. xlii.
3 §?5T = 3TffteT> an old form of tne diminutive (35 = ^), from cJTSft, brother. 3 tftcJ> rice boiled in milk.
84 RAG ASA; NAMDEV IV. V.; KAVIDAS I.
(3). I perform worship, I sing the excellences (of Hari). Through the eight watches I meditate on my Lord.
(4). The needle is of gold, of silver the thread. The mind of Kama is applied to Hari.
IY.
(1). The snake drops its skin, (but) does not give up (its) poison, As the heron makes meditation in the water.1 Pause.
"What for is meditation made and recitation (of the name), "When one's mind is not pure?
(2). (Like) a lion,2 who knows man to be (his) food: So the cheat expounds God.
(3). 0 Lord of Nama,3 give up the contention! Drink the elixir of Earn, 0 deceitful one!
Y.
(1), Who will know the Supreme Brahm, he will please him.
By (which) devotees Earn is kept in mind, they will stop (keep firmly) their thoughtless mind.
Pause.
0 mind, how wilt thou cross over? the ocean of the world is a water of poison. Having seen the false Maya thou art led astray, 0 mind!
(2). In the house of a calico-printer birth was given (to me); by the instruction of the Guru, 0 brother! (And) by the favour of the saints Nama has met with Hari.
ASA; THE WRD OF SKI EAY1DAS. 6m! By the favour of the true Guru! I.
(1). The deer, the fish, the black bee, the moth, the elephant are (all) destroyed by one (and the same) fault.
In whom are the five incurable faults, how much hope has he?
Pause.
0 Hadhava, affection is entertained for ignorance. The lamp of discrimination is dirty.
(2). The thoughtless one is produced in the womb of an animal, (he who is) indifferent to religious merit (or) demerit.
The human birth is hard to obtain, in that (human) society (also) he is low.
(3). As far as living creatures are, they are subject to destiny.
At the end they are entangled in the noose of death, (against which) no contrivance avails anything.
(4). Eavidas, the slave of slaves, (says): abandon error, the knowledge of the Guru is the austerity of austerities.
The supreme bliss, that is taking away the fear of (his) devotees, consider as the primary cause!
1 The comparison is only hinted at and must be supplied from the context. As the snake, etc., so does he; as the heron, etc., so is his meditation.
2 fif^nj a K°n> <J being in MarathT an emphatic affix. 8 These words are addressed to a Brahman.
EAG ASA; RAVIDAS II.— V.
II.
(1). The saints— with thee (their) body (and) soul is coherent.
(By) the knowledge of the tr^e Guru the saints know (thee), 0 God of gods!
Pause, May the society of the saints, the flavour of the story of the saints, The love of the saints be given to me, 0 God of gods!
(2). The deportment of the saints, the way of the saints (I ask for). (I am) the slave of slaves (to them).
(3). One thing more I ask, the gem of devotion, that is granting all desires. Let (me) not be written together with the unholy and sinners!
(4). Eavidas says: who knows (this), he is wise: (That) between the saints and the endless (Supreme) there is no difference.
III.
(1). Thou art the sandal- tree, we helpless ones are the castor-oil tree, with thee there is perfume. From a low tree (we) have become a high (tree), (our) bad smell is banished 1 by (thy) good smell.
Pause, 0 Madhava, the society of the saints is in thy asylum! We are vicious, thou art (our) benefactor!
(2). Thou art twisted silk, white and yellow, we are helpless like worms. We cling to the society of the pious, 0 Madhava, like the bee to honey.
(3). My caste is low, my brotherhood is low, low is my birth.
No worship of king Earn has been made (by me), says Eavidas, the Camar (tanner).
IV.
(1). What is done,2 when the body is broken to pieces? When the love (to thee) goes, then thy people are afraid.
Pause.
(Their) mind is wandering about thy lotus-foot.
Drinking (nectar) the wealth of Earn is obtained (by them).
(2). A mass of fortune and misfortune is the wealth of the Maya. Thy people are not immersed in it.
(3). By the rope of love thy people are bound. Eavidas says: how shall I escape from it?
V.
Pause.
Hari, Hari, Hari, Hari, Hari, Hari, Hari!
Eemembering Hari (his) people have got safely through and crossed.
(1). By the name of Hari Kablr (is) famous.
The papers (= accounts) of several births are cut to pieces.
(2). Namdev gave to the stooping (idol of Hari) milk to drink.
He came no (more) into the perplexity of regeneration in the world.
(3). Humble Eavidas is imbued with love to Earn. Thus he is not going to hell by the favour of the Guru.
1 fa^RL from fo<ST*WT = fMWRi to banish.
2 The sense is: it is of no consequence.
KAG ASA; EAVIDAS VI.; THE BHAGrAT DHANNA I. II.; MAH. V.
VI.
Pause.
How is the idol of clay 1 dancing!
It sees, sees, hears, speaks, it is running ahout and returning.
(1). When it gets something, then it is proud.
"When the Maya (worldly property) is gone, then it begins to weep.
(2). The mind is longing for pleasures in words and deeds. When it is extinct, it-is ahsorhed in some place.
(3). Eavidas says: the world is a sport, 0 brother! I entertain love to the exhibitor of the sport.
ASA. THE WOED OF THE BHAGAT DHANNA.3 Om! By the favour of the true Guru! I.
Pause.
Wandering and turningahoutmany hirths have passed, body and mind havenot become sedate by wealth. Covetousness is poison; (man) is greedy for and attached to lust, in (his) mind the Lord, the diamond, is forgotten.
( 1 ). The fruit of poison tastes sweet to the foolish mind, light ways and soher ways are not known (by it).3 Love to the excellences (of Hari) is cut off, hirth and death of other kinds is again expanded.
(2). In whose heart devotion does not dwell, they quickly fall into the net and noose of Tama. Fruits of poison are collected and filled into (their) mind, thus the supreme divine male, the Lord, is forgotten from (their) mind.
(3). The entrance into divine knowledge is given (hy) the hlessed Guru, the mind given to medita- tion (becomes) of one form (with the Supreme).
By them, who are given to devotion with love, happiness is known, they become fully satiated and emancipated.
(4). Into whose understanding 4 light has entered, (by him) the imperishahle Lord is known, Dhanna has obtained the wealth of him, who is upholding the earth, having met with the saints he is absorbed (in him).
MAH ALA V. (EPILOGUE OF AEJUN.) II.
Pause.
With Govind, Govind, Govind the mind of Namdev was taken up.
The calico-printer, who was worth half a Dam, became worth a Lakh (of Eupees).
(1). Kablr was weaving and stretching; having given it up he became delighted with the feet (of Hari). The low-caste weaver became profound in virtues.
(2). Eavidas was continually carrying cattle,5 he gave up the Maya.
He became manifest in the society of the pious, he obtained the sight of Hari.
1 WZ\? V3TT> idol of clay = man.
2 Dhanna is said to have been a Jat; no particulars about his life are known.
3 OTcJ T<£^I<J> literally: light habits and sober reflection, or as we should say: he does not care for what is right or wrong.
5 Carrying cattle, i.e. carrying the hides of cattle, for he was a ^n<J, tanner.
BAG ASA; THE BHAGAT DHANNA III.; SHEKH PAEID I. II.
(3). Suinu, the barber, was an idol-maker, he was heard in every house.
The Supreme Brahm dwelled in his heart, he was numbered among the devotees.
(4). Having heard this proceeding the Jat (Dhanna) rose and gave himself to devotion. The Lord appeared (to him), Dhanna was very fortunate.
III. (BY DHANNA.) Pause.
0 mind, why dost thou not keep in mind the merciful Damodar? thou knowest there is no other. Though thou runnest about in the universe (and the nine) regions — what the creator does, that takes place.
(1). In the water of the belly of the mother the body is made (and) ten openings (to it). Giving food he preserves (the body of the embryo) in the lire (of the womb); such is our Lord.
(2). The tortoise is in the water, its offspring is outside (the water), they have no wing nor milk.1 Know and see, that the all-lilling, heart-ravishing supreme bliss is in (thy) heart!
(3). A worm remains concealed in a stone, it has no way, Dhanna says: he is (also) filling (it); 0 my soul, be not afraid!
ASA; THE "WOKD OF SHEKH EAEID.
Om! by the favour of the true Guru! I.
(1). Who have love (to God) from (their) heart, they are true.
In whose mind is another and in the mouth another, they are called raw.
Pause.
(Who) are steeped in the love of God and who delight in his sight, (they are true). By whom the name is forgotten, they have become a burden upon the earth.
(2). Who are applied by himself to the hem of his garment, they are (true) Darveshes of his gate. Blessed is the mother, who has given birth to them, they are fruitful.
(3). Thou art the preserver, boundless, inconceivable, endless. By whom the True one has been known, their feet I kiss.